XII. THE TRIAL, DEATH, AND RESURRECTION OF THE KING. Chs. 26 to 28

1. THE DEVOTION OF MARY AND THE TREACHERY OF JUDAS. Ch. 26:1-16

1 And it came to pass, when Jesus had finished all these words, he said unto his disciples, 2 Ye know that after two days the passover cometh, and the Son of man is delivered up to be crucified. 3 Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas; 4 and they took counsel together that they might take Jesus by subtlety, and kill him. 5 But they said, Not during the feast, lest a tumult arise among the people.

6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat. 8 But when the disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor. 10 But Jesus perceiving it said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she poured this ointment upon my body, she did it to prepare me for burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her.

14 Then one of the twelve, who was called Judas Iscariot, went unto the chief priests, 15 and said, What are ye willing to give me, and I will deliver him unto you? And they weighed unto him thirty pieces of silver. 16 And from that time he sought opportunity to deliver him unto them.

The form of Jesus never appears more majestic than when he moves through the closing scenes of this Gospel story and stands under the shadow of the cross. In dark contrast are his cowardly foes, foully plotting to kill him but, in fear of the people, planning to delay the murder until after the passover feast. Jesus with divine prevision sees that this feast is precisely the time when the passover lamb must be slain. He predicts that within two days he will be crucified. All the Old Testament types and predictions are being fulfilled voluntarily by the King.

In even deeper contrast appear the deeds of Mary and of Judas, as one anoints Jesus with precious perfume, and the other betrays him for the price of a slave. This Mary of Bethany is not to be confused with Mary of Magdala, nor is either to be mistaken for the penitent woman who bathed the feet of Jesus with her tears. At the home of Mary and Martha and Lazarus, in Bethany, Jesus has been spending each night of the last memorable week. When in his honor a feast is being given by Simon, whom Jesus seems to have cured of leprosy, Mary enters and pours upon the head of Jesus a flask of costly ointment. Some of the disciples are indignant at what they regard as a purposeless waste, and intimate that the perfume might better have been sold for the relief of the poor. As Jesus defends and praises the deed of devotion, he teaches (1) that no gift to him can be too great if made in grateful love, “She hath wrought a good work upon me”; an act may be morally beautiful even though not practically useful. (2) Care for the poor and other duties which are of perpetual obligation may give way before an opportunity for service which cannot recur; sometimes even charity is not the highest expression of Christian devotion, “Ye have the poor always with you; but me ye have not always.” (3) Jesus appreciates the meaning and motive of our service; he estimates them at their highest possible value and interprets them in the light of his own love and knowledge. He declares that the ointment is a preparation of his body for burial; it surely expresses a sympathy which is a balm to his lonely bleeding soul. (4) The influence of an act of Christian sacrifice will never cease. The example of Mary is still filling the earth with the fragrance of loving service. This Jesus predicted in his words of unique praise, “Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her.”

Against the background of this charming scene is drawn the dark form of Judas as he goes to the chief priests, unsolicited and without excuse, and offers, for thirty pieces of silver, to deliver his Lord into their hands at a time and place when the multitudes will not be present. There is no possibility of making light of this crime, nor is there any question that the base motive was avarice, as Matthew here declares. However, the sad truth is that Judas was no inhuman monster; he is but a warning example of what finally a man may do, who, while in daily fellowship with Jesus does not renounce or master his besetting sin. He was not the last professing Christian guilty of treason against the King.

2. THE LAST SUPPER. Ch. 26:17-35

17 Now on the first day of unleavened bread the disciples came to Jesus, saying, Where wilt thou that we make ready for thee to eat the passover? 18 And he said, Go into the city to such a man, and say unto him, The Teacher saith, My time is at hand; I keep the passover at thy house with my disciples. 19 And the disciples did as Jesus appointed them; and they made ready the passover.

20 Now when even was come, he was sitting at meat with the twelve disciples; 21 and as they were eating, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord? 23 And he answered and said, He that dipped his hand with me in the dish, the same shall betray me. 24 The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. 25 And Judas, who betrayed him, answered and said, Is it I, Rabbi? He saith unto him, Thou hast said.

26 And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body. 27 And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it; 28 for this is my blood of the covenant, which is poured out for many unto remission of sins. 29 But I say unto you, I shall not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

30 And when they had sung a hymn, they went out unto the mount of Olives.

31 Then saith Jesus unto them, All ye shall be offended in me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But after I am raised up, I will go before you into Galilee. 33 But Peter answered and said unto him, If all shall be offended in thee, I will never be offended. 34 Jesus said unto him, Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice. 35 Peter saith unto, Even if I must die with thee, yet will I not deny thee. Likewise also said all the disciples.

The Last Supper of which Jesus partook with his disciples was a passover feast and in a real sense it was the last passover; for the redemption which the Jewish festival foreshadowed was accomplished on the following day by the death. of Christ and henceforth the place of the passover was taken by the Christian sacrament which is known as the Supper of our Lord. It may be helpful to review the scene in the upper room at Jerusalem by asking what guidance it may give in observing the sacrament which Jesus established as a memorial of his death.

(1) A place was prepared in which Jesus might meet his followers with no interruption, where he might com-. mune with them alone and give to them the messages which would prepare them for their future service. As he offered to come for this purpose to the home of his friend in the holy city, so Jesus promises to enter every heart which is prepared to commune with him. This preparation may be made by prayer, or by meditation, or by reading some portion of the sacred story, but by some method of our own choosing the heart must be made ready for his messages of grace and love.

(2) As the story is sketched, the supreme figure is that of Christ. No artist would dream of painting the picture without placing our Lord in the center of the scene. So those who would truly partake of the sacrament must center their thoughts upon the Master and must believe that his is a real presence, symbolized indeed by bread and wine, but actual as an unseen, divine Spirit.

(3) All disloyal thoughts must be excluded from the mind. During the passover meal and before Jesus instituted his supper he disclosed to Judas the fact that his treachery had been discovered; and there can be little doubt, as the other evangelists intimate, that the traitor left the room and was not present when the Supper was instituted. It is certain that actual communion with Christ is utterly impossible if sin is cherished and purposes contrary to the will of the Master are retained. The words addressed to Judas were most solemn. They may warn us of the peril of disloyalty which besets the followers of Christ even as they gather about the table of our Lord.

(4) Jesus explained to his disciples the meaning of the sacrament he was establishing. He took bread and brake it, declaring that it was a symbol of his body which was to be broken for them. He declared that the wine was a picture of his blood “poured out for many.” And it is obvious that those who partake of these symbols must fix their thoughts upon the redemption wrought out by Christ for those who put their trust in him. They must believe that he suffered and died that they might be forgiven and might enjoy a larger and fuller life.

(5) It was at this time too that Jesus promised to his followers a share in the blessedness of his Kingdom. He was, indeed, to die, but he was to rise from the dead and some day he was to return in power. He now wishes his followers to keep the feast, cheered by the vision of his return. The sacred Supper should point forward our thoughts to a reunion with loved ones, to opening skies, to an age of universal peace, to a reigning King, “For as often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till he come.”

(6) They sang a hymn and “went out unto the mount of Olives.” It was to be a place of trial and of agony, but they went forth with a song of triumph on their lips; and as we turn from the Supper of our Lord it should always be with a new consciousness of strength and of hope and of certain victory as we put our trust in him.

(7) We should turn from the sacrament with new confidence but it must not be a reliance upon self. It isa time to pledge a new allegiance to the Lord, but it must not be made in pride or in boastfulness. As Jesus is passing from the upper room to the dark scene of trial, the disciples, led by Peter, profess their loyalty to Jesus; they declare absolute willingness to die with him, but in a short time Peter denies him and they all forsake him. There was nothing wrong in their declaration of love; the fault lay in their unwillingness to be warned of their weakness and in their failure to obey the command of their Lord when he bade them to “watch and pray.” The Lord's supper should be a time of deepening devotion. It should be a place for the expression of real affection; but it is there we should cast ourselves anew upon his promised grace by which alone we can pass in triumph through the trials and the gloom of the lonely night, expecting on some brighter morning the reunion which is promised us in the palace of the King.

3. JESUS IN GETHSEMANE. Ch. 26:36-56

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto his disciples, Sit ye here, while I go yonder and pray. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: abide ye here, and watch with me. 39 And he went forward a little, and fell on his face, and prayed, saying, My Father, if it be possible, let this cup pass away from me: nevertheless, not as I will, but as thou wilt. 40 And he cometh unto the disciples, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42 Again a second time he went away, and prayed, Saying, My Father, if this cannot pass away, except I drink it, thy will be done. 43 And he came again and found them sleeping, for their eyes were heavy. 44 And he left them again, and went away, and prayed a third time, saying again the same words. 45 Then cometh he to the disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Arise, let us be going: behold, he is at hand that betrayeth me.

47 And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that is he: take him. 49 And straightway he came to Jesus, and said, Hail, Rabbi; and kissed him. 50 And Jesus said unto him, Friend, do that for which thou art come. Then they came and laid hands on Jesus, and took him. 51 And behold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear. 52 Then saith Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword. 53 Or thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? 54 How then should the scriptures be fulfilled, that thus it must be? 55 In that hour said Jesus to the multitudes, Are ye come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and ye took me not. 56 But all this is come to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples left him, and fled.

The agony of Jesus in the Garden of Gethsemane would be difficult to explain, one might say that it would be difficult to excuse, if Jesus were but a man, there quailing in dread of physical death. He thus would have appeared less heroic than many of his followers have been. He, however, was about to die as a divine Sacrifice for sin. The cup he was to drink contained a bitterness which no man had ever tasted. That scene in the garden can be interpreted only by the words spoken in the upper room, “This is my blood of the covenant, which is poured out for many unto remission of sins.” It is this agony which adds to the mystery and the meaning of the cross.

Yet Jesus, too, was a man, and it was but natural to shrink from torture and from death. His sufferings enable him to sympathize with a long train of martyrs who follow in his steps and who taste in part the cup of his anguish. He himself longed for sympathy. It was for this reason he took with him his closest comrades as he entered the shadows of the garden, but in weariness or in carelessness they fell asleep; and the Master presents a picture of the loneliness and desolation which is inseparable from all sorrow and trial.

The supreme recourse of Jesus is found in prayer. When the agony grips his soul most fiercely, he still prays; and he is answered; not that the cup is removed, but grace is given to drain its very dregs, death loses its sting, the grave is deprived of victory, and Jesus becomes “unto all them that obey him the author of eternal salvation.” The spirit in which Jesus prays is that of willing obedience to his Father. His matchless words are these, “Nevertheless, not as I will, but as thou wilt.” He wins his victory by submission to the will of his Father. When the traitor approaches, Jesus is ready; the agony and the storm are past; Jesus steps forth to meet his enemies and his cross with kingly calm,

In contrast with the princely form of Jesus is the contemptible figure of Judas. The manner in which he concludes his foul crime is in perfect keeping with its essential baseness. Into the garden where he knew Jesus was accustomed to retire for prayer, he leads a great crowd armed with swords and clubs, and there he betrays his Lord with a kiss, a sign agreed upon, that one of the disciples might not be mistaken for the Master. Thus acts of disloyalty to Christ often seem the more repulsive because of the scenes in which they are committed and of the protestations of love by which they are accompanied.

The fearless composure of Jesus is further contrasted with the conduct of his disciples. One of them with the impulse of mere physical courage, draws his sword and impetuously attacks a servant of the high priest; but Jesus rebukes him, assuring him that the cause of his Master is not to be advanced by physical violence, and then adding a kingly claim appropriately recorded by Matthew alone, “Thinkest thou that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels?” He is conscious of his power, but equally convinced of a divine purpose. He declares that in his arrest and crucifixion the predictions of redemption are being fulfilled. Willingly he offers himself as the Sacrifice. However, he rebukes the guilty agents of his death. He turns to Judas and his accomplices, resenting the implication of their coming to take him by force. He further protests against the secrecy with which they are making his arrest; he had never been guilty of violence; his teachings had all been in public. He declares, however, that even their sinful conduct had been foretold by the prophets. He submits to their insulting and humiliating seizure; and his heart is saddened as he sees all his disciples forsake him and flee. Only an hour before they had boasted their loyalty. Thus ignorant are we of our own moral cowardice; thus does our courage fail in the hour of trial.

4, JESUS BEFORE CAIAPHAS. Ch. 26: 57-75

57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, where the scribes and the elders were gathered together. 58 But Peter followed him afar off, unto the court of the high priest, and entered in, and sat with the officers, to see the end. 59 Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death; 60 and they found it not, though many false witnesses came. But afterward came two, 61 and said, This man said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest stood up, and said unto him, Answerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest said unto him, I adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven. 65 Then the high priest rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy: 66 what think ye? They answered and said, He is worthy of death. 67 Then did they spit in his face and buffet him: and some smote him with the palms of their hands, 68 saying, Prophesy unto us, thou Christ: who is he that struck thee?

69 Now Peter was sitting without in the court: and a maid came unto him, saying, Thou also wast with Jesus the Galilean. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and saith unto them that were there, This man also was with Jesus of Nazareth. 72 And again he denied with an oath, I know not the man. 73 And after a little while they that stood by came and said to Peter, Of a truth thou also art one of them; for thy speech maketh thee known. 74 Then began he to curse and to swear, I know not the man. And straightway the cock crew. 75 And Peter remembered the word which Jesus had said, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

When Jesus was arraigned before the high priest Caiaphas and the chief court of the nation, it was supposed that he was on trial for his life; in reality it was the rulers who were being tried and condemned; the fate of the nation was being determined; here was to take place the public rejection of the King.

The judges convict themselves of prejudice, dishonesty, and malice. They do not seek to ascertain the truth that justice may be done, they desire to secure some pretext which may excuse the murder upon which they are bent. They summon witnesses to establish a verdict they already have reached; but these witnesses fail to agree, until two are found who affirm that Jesus had boasted his ability to destroy the Temple and to rebuild it in three days. It was a distorted form of his prediction that when the temple of “his body” had been destroyed, he would rise on the third day. Such public testimony to such a claim should be remembered in connection with the miracle of the resurrection. However, even this testimony as presented is shown to be worthless, and its weakness is emphasized by the continued silence of Jesus which drives the high priest to desperation, as it clearly declares that no evidence worthy of an answer has been produced.

Then Caiaphas solemnly adjures Jesus to answer plainly whether or not he is “the Christ, the Son of God.” With absolute distinctness Jesus replies, “Jam”; but he proceeds to explain that, while present appearances may contradict his claim, a time will come when they will see him as Daniel predicted the Messiah would be manifested, “sitting at the right hand of Power, and coming on the clouds of heaven.”

No wonder Caiaphas rends his garments to express his horror. The action is in a degree theatrical; but it is designed to emphasize the charge of blasphemy which he at once makes against Jesus. As he appeals to the council they pronounce him “worthy of death.” They were right; he did deserve to die, unless he was the Messiah, the divine Son of God. There is no middle ground. Where shall we take our stand, with Caiaphas or with Christ?

“Then did they spit in his face . . . and smote him with the palms of their hands.” The brutality seems incredible. These men claimed to be the special representatives of God; but the beast in man is nearer the surface than some suppose, and these rulers in their thirst for blood have been made more fierce by the disclosure of their own perfidy and shame.

Meanwhile another pitiful scene is being enacted in the open courtyard of the palace. It is not a revelation of malice but of cowardice. Peter is ashamed to confess that he is a follower of Jesus. He is denying that he knows him. His courage has failed, not his faith. Something should be said in his defense; some allowance made for his weariness, due to the long night of strain and sorrow, to the cold and loneliness, to the bewilderment of the hour and the suddenness of the attack. However, his fall has been shameful and his disgrace distressing. The denial has been repeated three times: at first it has been colored by deceit, then it has been confirmed with an oath, and finally accompanied with anger. It is easy to point the finger of scorn at the great apostle; but there are few of the followers of Christ who in times of less severe testing have not as truly denied their Lord by word and deed, with cowardice, and deceit and passion.

Then Peter heard the cock crow; and he remembered the word of Jesus, and “he went out, and wept bitterly.” Those were tears and cries of repentance, and they prepared the way of pardon and peace. To many a fallen follower of the King there has come some such minute providence which has recalled vows of devotion and tender words of warning and fellowship with a loving Master. The memory has brought bitter tears of penitence, but afterwards there has come a bright morning, a meeting with the risen Christ, a new confession of love and a deeper devotion to his cause.

5. JESUS BEFORE PILATE. Ch. 27:1-26

1 Now when morning was come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: 2 and they bound him, and led him away, and delivered him up to Pilate the governor.

3 Then Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. But they said, What is that to us? see thou to it. 5 And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself. 6 And the chief priests took the pieces of silver, and said, It is not lawful to put them into the treasury, since it is the price of blood. 7 And they took counsel, and bought with them the potter's field, to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken through Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was priced, whom certain of the children of Israel did price; 10 and they gave them for the potter's field, as the Lord appointed me.

11 Now 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. 12 And when he was accused by the chief priests and elders, he answered nothing. 13 Then saith Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he gave him no answer, not even to one word: insomuch that the governor marvelled greatly. 15 Now at the feast the governor was wont to release unto the multitude one prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ? 18 For he knew that for envy they had delivered him up. 19 And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. 20 Now the chief priests and the elders persuaded the multitudes that they should ask for Barabbas, and destroy Jesus. 21 But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. 22 Pilate saith unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified. 23 And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified. 24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it. 25 And all the people answered and said, His blood be on us, and on our children. 26 Then released he unto them Barabbas; but Jesus he scourged and delivered to be crucified.

The Jews had been deprived by their Roman conquerors of the right to inflict capital punishment. When, therefore, their chief council had decided that Jesus was worthy of death, the rulers brought him to Pilate, the Roman governor, that he might pronounce and execute the cruel sentence. As Jesus stood before Caiaphas, there was sketched by Matthew a pathetic companion-picture of Peter denying his Lord; as Jesus stands before Pilate, Matthew paints the tragic scene of Judas hastening to his dreadful doom. The sin of Peter was not like that of Judas, nor was his subsequent sorrow. The fall of Peter was an act of cowardice in a career which became of great service to Christ and his Church. The treachery of Judas was the final step in a downward course. Peter repented; but Judas felt only the pangs of hopeless remorse. That led him to disclose his crime, to hate the pitiful price of his treason, and to end his life in suicide. How pitiless were the rulers who used him as their tool; how scrupulous were these murderers as to the proper use of blood-stained silver; and how unconsciously were they fulfilling the words of ancient prophecy! The guilt of these rulers is more fully revealed as they appear before Pilate to accuse Jesus and to secure his death. They distort the charge upon which their council condemned Jesus into one of treason against the Roman emperor. Their base insincerity is so obvious as to be evident to Pilate who perceives that their motive is envy. They are crafty and skillful enough to turn the multitudes against Jesus who had been their popular idol and to persuade them to ask for the release of Barabbas, a robber and murderer, in place of Jesus, whom they asked Pilate to crucify. It was thus due to the influence of the rulers that the people finally called down upon the nation the curse by their cry, “His blood be on us, and our children”; and there the guilt for the death of Jesus has rested. In the destruction of Jerusalem, and through all the weary centuries, the Jews have suffered the agonies and anguish which can be~-traced to obeying their false leaders and to rejecting their rightful King.

The center of the scene is occupied, however, not by the Jewish rulers but by the Roman governor. Pilate presents the contemptible picture of a man who lacks the courage of his own convictions, and who is afraid to do right in the present, because of faults committed in the past. From the first he is convinced that Jesus is innocent, but he fears lest the Jews may find some occasion for reporting to Rome his previous crimes. He is compelled to disregard his conscience and to obey the subject Jews whom he despises. Like all men who trifle with conscience he first attempts a compromise. He offers to release Jesus in place of Barabbas. This will delight the rulers for it will discredit Jesus and brand him as a released criminal; it will please the people who have called Jesus their King. So Pilate plans; but while he waits for the reply of the multitudes he receives an ominous message from his wife, asserting the innocence of Jesus, and warning Pilate against offering to him any injury; and then, to his disgust or dismay, comes the report that he has been outwitted by the rulers; they have persuaded the people to request Barabbas and the crucifixion of Jesus. He hesitates, and then before the rising storm of opposition he yields. He washes his hands as a sign that he is innocent of the blood of Jesus; but guilt is not so easily shifted. That blood is staining his own hands. The Roman governor is one with the Jewish rulers and with the people in crime, in guilt, and in infamy. Before them stands the divine King. It is never easy to be loyal to him. Yet it is impossible to be neutral in his presence. This Pilate attempted; but all who lack the courage of their convictions and who are afraid to take a stand on the side of Christ are ultimately found in the company of Pilate who released Barabbas “But Jesus he scourged and delivered to be crucified.”

6. THE CRUCIFIXION AND BURIAL. Ch. 27:27-66

27 Then the soldiers of the governor took Jesus into the Pretorium, and gathered unto him the whole band. 28 And they stripped him, and put on him a scarlet robe. 29 And they platted a crown of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, Hail, King of the Jews! 30 And they spat upon him, and took the reed and smote him on the head. 31 And when they had mocked him, they took off from him the robe, and put on him his garments, and led him away to crucify him.

32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to go with them, that he might bear his cross. .

33 And when they were come unto a place called Golgotha, that is to say, The place of a skull, 34 they gave him wine to drink mingled with gall: and when he had tasted it, he would not drink. 35 And when they had crucified him, they parted his garments among them, casting lots; 36 and they sat and watched him there. 37 And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE Jews. 38 Then are there crucified with him two robbers, one on the right hand and one on the left. 39 And they that passed by railed on him, wagging their heads, 40 and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. 41 In like manner also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him. 43 He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God. 44 And the robbers also that were crucified with him cast upon him the same reproach.

45 Now from the sixth hour there was darkness over all the land until the ninth hour. 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me? 47 And some of them that stood there, when they heard it, said, This man calleth Elijah. 48 And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 And the rest said, Let be; let us see whether Elijah cometh to save him. 50 And Jesus cried again with a loud voice, and yielded up his spirit. 51 And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent; 52 and the tombs were opened; and many bodies of the saints that had fallen asleep were raised; 53 and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many. 54 Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God. 55 And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him: 56 among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.

57 And when even was come, there came a rich man from Arimathza, named Joseph, who also himself was Jesus” disciple: 58 this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up. 59 And Joseph took the body, and wrapped it in a clean linen cloth, 60 and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed. 61 And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.

62 Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate, 63 saying, Sir, we remember that that deceiver said while he was yet alive, After three days I rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first. 65 Pilate said unto them, Ye have a guard: go, make it as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, the guard being with them.

The title placed by Pilate above the cross forms a fitting superscription for the Gospel of Matthew, “This is Jesus, the King of the Jews.” To demonstrate this fact is the unfailing purpose of the author, and on no other page is it more evident than when he sketches the agonizing story of the crucifixion. The title was prepared in derision, but it recalls a claim, it embodies a reality, it suggests a prophecy. For making that claim Jesus was condemned; yet he is in reality the King of the Jews, and that nation will attain its predicted glory when in penitence “They shall look upon him whom they pierced,” and when they shall welcome him with the cry, “Blessed is he that cometh in the name of the Lord.”

This title upon the cross was but one of the forms of derision heaped upon the innocent Sufferer, and all the others echoed the same claim of kingship and were unintentional testimonials to the same truth. The brutal soldiers hailed him “King of the Jews,” they robed him in scarlet and crowned him with thorns, and gave him a reed as a scepter and bowed before him in derisive mockery. The people taunted him with his claim to be the Son of God. The chief priests and elders cried out in scorn, “He is the King of Israel.” Even the robbers that were crucified with him united in taunting him with his kingly claims. The reality and truthfulness of the claims were soon attested by the attendant events. Surely Jesus died as a King; the sun was hidden and “There was darkness over all the land”; the earth was shaken; “rocks were rent; and the tombs were opened.” Meanwhile the princely Sufferer utters no word of complaint, only a cry of anguish as he feels that he is forsaken by his Father; only a cry of victory and then he “yielded” up his spirit.” No wonder that the centurion who was watching Jesus “feared exceedingly, saying, Truly this was the Son of God.” No wonder that the women who were there “beholding from afar” looked with breaking hearts upon the scene of terror. They knew him and loved him and beneath the disguise of his humiliation they had beheld the majesty of a King.

“And behold, the veil of the temple was rent in two from the top to the bottom.” This is the key to the mystery. Why did he die? Why did the sinless One thus suffer? Why was the Son of God asked to endure this shame and agony and death? It was that he might bring us to the Father; that he might open for us a new and living way into the divine presence; it was that we might be justified by faith, that we might have peace with God and might rejoice in the hope of his eternal glory.

Even the burial of Jesus has its touches of royalty. His lifeless body was secured by a rich ruler named Joseph; it was wrapped in costly linen and placed in a new tomb, which had been hewn out of the rock, and which was sealed with a great stone. There Matthew pictures the faithful women seated near by and guarding the sepulcher as the dark day draws to its close. There were other guards, however, appointed to watch the tomb. The chief priests and scribes appealed to Pilate, telling him of a promise which Jesus had made to rise from the dead. They stated their fear lest his disciples should steal his body and the belief in his resurrection should be established and. should prove more dangerous than the current belief that he was a King. With the consent of Pilate they sealed the stone which closed the sepulcher and appointed a guard of soldiers. It established the fact that if the tomb was really found empty on the third day, Jesus must have risen from the dead.

7. THE RESURRECTION. Ch. 28

1 Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it. 3 His appearance was as lightning, and his raiment white as snow: 4 and for fear of him the watchers did quake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, who hath been crucified. 6 He is not here; for he is risen, even as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. 9 And behold, Jesus met them, saying, All hail. And they came and took hold of his feet, and worshipped him, 10 Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.

11 Now while they were going, behold, some of the guard came into the city, and told unto the chief priests all the things that were come to pass. 12 And when they were assembled with the elders, and had taken counsel, they gave much money unto the soldiers, 13 saying, Say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and rid you of care. 15 So they took the money, and did as they were taught; and this saying was spread abroad among the Jews, and continueth until this day.

16 But the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. 17 And when they saw him, they worshipped him; but some doubted. 18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. 19 Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world.

No record of the resurrection is more majestic than this of Matthew. Other Gospels add features of value but none contains more evident marks of royalty. This is the story of a King. Strictly speaking, no writer attempts to describe the event, but all unite in giving unanswerable testimony to the fact of the resurrection of Christ. Matthew records the witness of an angel, of two women, of the guards, and of the eleven disciples. Upon such testimony as this is based our belief in the triumph of the King over death and the grave, and our related hope of “the resurrection of the body and the life everlasting.”

The appearance of the angel is described in phrases peculiar to Matthew: “There was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it. His appearance was as lightning, and his raiment white as snow.” “The stone was not rolled away to allow Jesus to escape, but to show that the tomb was already empty; the King had departed; his messenger had come to bear his command to his followers. The guards are stupefied with fear, but the startled women are comforted by the assurance that their Lord has actually risen from the dead, and they are bidden by the angel to go into Galilee where they will meet him.

The appearance to the women is described in phrases of equal majesty. Jesus meets them with the kingly salutation, “All hail.” They fall before him and worship him. He bids them not to fear, and repeats his command which the angel has spoken, and tells them to bid his disciples to depart into Galilee where they would see him. He calls his disciples his “brethren.” He never had used this phrase before. It is the risen Lord who can thus speak of his followers, for as the “firstborn from the dead,” he intimates that he is one with those who by faith share with him in a risen and glorified life. It.is for this reason that he is declared to be “the firstborn among many brethren.”

The guards who hastened in terror from the empty tomb are the next witnesses of the resurrection “described by Matthew. They relate the fact to the chief priests and elders and are bribed by them to report that the disciples of Jesus came by night and stole his body while they themselves slept. There is an element of absurdity in this explanation. If the soldiers were asleep, how do they know who came or what was done in the night? Yet is this statement more ridiculous than any modern explanation of the empty tomb which denies the resurrection of Christ? The statement was not even original on the part of the soldiers. The most familiar, modern denials of the resurrection are borrowed from dead skeptics. Is it probable that the body of Jesus was stolen and that he never arose from the dead? Then his disciples were impostors; his own claims were false; and his Church has been built upon a falsehood. There is no reason for denying the fact which is the foundation of our Christian faith. There is no other reasonable explanation of the empty tomb.

The words of the angel and the subsequent message of Jesus appointed a meeting for the disciples in Galilee. It is with this scene that Matthew brings his Gospel to its majestic close; there, as Jesus stands on a mountain side surrounded by his worshiping followers, he gives them his Great Commission. These surely are the words of a King. They contain a royal claim, command, and promise. In the first Jesus declares that all authority has been given him in heaven and on earth. He is not merely King of the Jews, but King of kings and Lord of lords. In view of this fact he commands his messengers to “make disciples of all nations.” Their mission is not merely to the Jews; no longer is their work to be limited to “the house of Israel,” but men of all nations are to be called to be followers of Christ, and are to be urged to acknowledge him as King. Those who accept him are to be baptized in the name of the Father and of the Son and of the Holy Spirit. They are to openly acknowledge their allegiance to him as to a divine Lord. Further, they are to be instructed to keep all the commands of the King and to obey his divine orders.

To encourage his disciples in undertaking their difficult task and in carrying out this bold program, there is given the assuring promise of the unfailing presence of the King, “Lo, I am with you always, even unto the end of the world.” This does not refer to the end of the physical earth, but to the completion of this present age and the establishment of the Kingdom of glory. It was with confidence in this unseen Presence and in hope of this coming glory that his disciples went forth obeying the command, trusting in the promise, working, and watching for the appearing of the King.