Exegetical and Hermeneutical Commentary of Matthew 27:50
Jesus, when he had cried again with a loud voice, yielded up the ghost.
50. when he had cried again with a loud voice ] Perhaps an inarticulate cry is meant, or perhaps the sixth word from the cross, “It is finished.” Joh 19:30.
yielded up the ghost ] St Luke preserves the exact words, “Father, into thy hands I commend my spirit” (Luk 23:46).
Fuente: The Cambridge Bible for Schools and Colleges
Cried again with a loud voice – He cried, It is finished, Joh 19:30. It was in the height of his agony, probably attended with deep groaning, and uttered amid sorrows which were never else experienced in our world. It finished the work of atonement, made the way of salvation possible, rolled away the curse from guilty people, and opened the kingdom of heaven to all true believers.
Yielded up the ghost – This, though a literal translation, is unhappy. It means resigned his spirit, or expired. The same phrase is used by the Septuagint in describing the death of Rachel. Gen 35:18.
Fuente: Albert Barnes’ Notes on the Bible
Mat 27:50-53
Jesus, when He had cried again with a loud voice, yielded up the Ghost.
Seven wonders
There were seven wonders which made the death of Christ exceedingly remarkable.
I. Over His head was written an inscription in Hebrew, and Greek, and Latin, Jesus of Nazareth, the King of the Jews. That there should be a distinct recognition of His kingship over the Jewish people has ever been regarded as one of the most remarkable splendours of the Saviours death. Typical of His sovereignty over the entire Church, which is but the prelude to His sovereignty over all worlds. Is He King in your heart?
II. The conversion of the thief (Luk 23:1-56.). See here the majesty of Christ as a Saviour, even in His misery as an atonement. What the thief saw about Christ let us all endeavour to see-His almighty power to save. God hath laid help upon One that is mighty. Trust Him only and fully.
III. The total darkness at noon-day made a fitting cavern into which Christ might retire. A picture of Christs tremendous power. Your darkness is never so black as His.
IV. The rending of the veil. An eminent type of the departure of God from the symbolical dispensation. It was all over now. Now there was no veil between man and God. The dying Saviour rends away for ever every impediment which shuts us out from the Most High.
V. The earthquake. Here we see Christs lordship over the world. The Lord of Providence.
VI. The resurrection of certain of the saints. How I should like to know something about them l They were representative men; they arose as specimens of the way in which all the saints shall in their due time arise.
VII. The confession of the centurion. A picture of Christs convincing power. I hope we have felt this convincing power-it lies in the doctrine of the cross. The unrecorded wonder connected with the cross of Christ is that when we hear of it our hearts do not break, and that our dead souls do not rise. (C. H. Spurgeon.)
Prodigies attending the Crucifixion
I. The great event of the Saviours death
1. That this great event did take place we have abundant testimony-
(1)Profane testimony.
(2) The testimony of the early Christians.
(3) The testimony of the inspired writers.
2. The design of His death.
(1) To atone for the world (2Co 5:18-19; Heb 10:12; Joh 1:29-36; Heb 7:27).
(2) To procure for the guilty, pardon of sin (Heb 9:22; Mat 26:28; Rom 3:25). Withheld from the unforgiving, the unbelieving, the impenitent (Mat 11:26; Joh 7:21; Joh 7:24; Luk 13:2-5).
(3) To procure the Holy Ghost to quicken dead sinners, etc.
(4) To exhibit to the world the amazing love of God.
II. The emblematical and awful prodigies that attended that event. Christ had been charged as an imposter; how important that this testimony should be borne just at this time!
1. The darkness. Dionysius, a heathen, who observed the darkness, declared that it portended something extraordinary, and exclaimed, Either nature is deploring, or the God of nature suffers.
2. The veil of the temple was rent. Signifies: The abolition of the Jewish economy; that the mysteries of that dispensation were now explained; that the way of access to God was open to all believers.
3. The earth did quake. The shaking of the moral world then, since, now, etc.
4. The rocks rent. Emblems of the hard hearts that should be broken by Christs death.
5. Graves were opened, &c, Signifying that the dead in sin should be raised to a life of righteousness; that Christ had won a victory over death; that the saints of the early ages had an interest in the work of Christ; that there shall be a general resurrection of the dead.
III. The clams it has upon us.
1. It claims our attention.
2. Our faith.
3. Our affections.
4. Our zeal. (A. Weston.)
Effects of the death of Christ
I. The circumstances attendant on the Saviours death claim our attention and they attest His Divine character. The earth did quake. The death of Christ shook the moral world and shakes it still. The rocks rent. Emblems of the hard flinty hearts that should be subdued by the power of Christs death. Graves were opened, as if to denote that the hidden things of darkness should be revealed.
II. The manner in which these striking events should influence us.
1. They should confirm us in the dignity of His character.
2. We should reflect upon the power of His death.
3. We should search for these effects upon ourselves. (Dr. Cope.)
I. The fact of the Saviours death.
1. Christ died according to the appointment of the Divine counsels.
2. This design of God was announced in prophecy.
3. The particular manner of our Lords death.
II. The signification of those awful prodigies by which his death was attended.
1. Of the whole of them. So many testimonies to the Messiahship of Jesus, and approbations of His work.
1. The veil of the temple was rent-
(1) That the ceremonial arrangements of the Jewish economy were about to be abolished;
(2) That the way of access is opened to all believers in God;
(3) That the mysteries peculiar to the Mosaic economy were now displayed and explained.
2. The earth did quake.
(1) Another emblem of the destruction of the Jewish system.
(2) How God expressed His wrath at the scenes now transacting.
3. The graves were opened.
(1) It showed that Christ achieved a victory over death.
(2) That the saints of the early ages had an interest in the work of the Redeemer.
(3) That there should be a general resurrection of the dead.
III. The influence which the death of Christ and its prodigies ought to possess, over the human mind.
1. Frequent contemplation on His death.
2. Pungent sorrow for the cause which produced His death.
3. Cordial faith in His merits.
4. Grateful thanksgiving to God for the scenes which have been unfolded. (J. Parsons.)
Miracles of Calvary
I. Miracle evinced itself in the great victim of Calvary. In the voluntary surrender of His life. Christ had power over His own life; and, not depending on the operation of natures laws, He could dismiss the spirit, or retain it at His pleasure.
II. Miracle as it evinced itself in the circumstances attending the crucifixion.
(1) The miraculous facts, darkness, earthquake, rent veil, graves burst open.
(2) The design of this miraculous interposition.
(a) These miracles constituted a Divine attestation to the Messiah, even in the hour of forsaking and death.
(b) The prodigies of Calvary served to betoken the more dread conflict and terrifying darkness of the Saviours soul in the hour of atonement.
(c) In the rending of the veil we are taught that the Mosaic institutions were henceforth to be superseded, the objects which they symbolized being now accomplished.
(d) We see in these miracles the trophies and the earnest of the Redeemers triumphs. (John Ely.)
Yielding up the Ghost
It does not appear that the special agonies which the Saviours mental sufferings created produced death prematurely; for there does not seem to have been a paroxysm producing convulsion, nor does death appear to have been the effect of mere exhaustion: the calm which succeeded the sufferers exclamation under Divine forsakings forbids are former conclusion; the vigour of His dying shout forbids the latter. (John Ely.)
Reasons for these miracles
In respect of-
1. The Sufferer dying.
2. The creatures obeying.
3. The Jews persecuting.
4. The women beholding.
5. The disciples forsaking. (Thos. Adams.)
Divine testimonials to Jesus
I. The dream of Pilates wife.
II. The darkness of the sky.
III. The rending of the veil of the temple.
IV. The earthquake at Calvary.
V. The rising of the dead. (N. Lardner.)
The mysterious resurrections
I. The place where this resurrection happened.
II. Who were raised.
III. The time when they were raised.
IV. To whom they appeared.
V. Whether they soon after ascended up to heaven, or died again.
VI. The truth of this history.
VII. The use of this extraordinary event. Reflections:
1. We may perceive a great agreement between the life and the death of Jesus.
2. It cannot but be pleasing to observe the mildness of all the wonderful works performed by Christ and done in His favour.
3. The testimonials given to Jesus should induce us to show Him all honour and reverence.
4. Let these meditations inspire us with courage and resolution in the profession of His name, (N. Lardner.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 50. Yielded up the ghost.] , He dismissed the spirit. He himself willingly gave up that life which it was impossible for man to take away. It is not said that he hung on the cross till he died through pain and agony; nor is it said that his bones were broken, the sooner to put him out of pain, and to hasten his death; but that himself dismissed the soul, that he might thus become, not a forced sacrifice, but a free-will offering for sin.
Now, as our English word ghost, from the Anglo-Saxon [Anglo-Saxon] gast, an inmate, inhabitant, guest, (a casual visitant,) also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i.e. dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper; I therefore object against its use in every other case.
Every man, since the fall, has not only been liable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it, my life, from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again; therefore doth the Father love me, because I lay down my life that I might take it again, Joh 10:17-18. Hence we rightly translate Mt 27:50, , he gave up the ghost; i.e. he dismissed his spirit, that he might die for the sin of the world. The Evangelist St. John (Joh 19:30) makes use of an expression to the same import, which we translate in the same way: , he delivered up his spirit. We translate Mr 15:37, and Lu 23:46, he gave up the ghost, but not correctly, because the word in both these places is very different – , he breathed his last, or expired; though in the latter place, Lu 23:46, there is an equivalent expression – O Father, into thy hands, , I commit my spirit; i.e. I place my soul in thy hand: proving that the act was his own; that no man could take his life away from him; that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus HE LAID DOWN his life for the sheep. Of Ananias and Sapphira, Ac 5:5; Ac 5:10, and of Herod, Ac 12:23, our translation says, they gave up the ghost; but the word in both places is , which simply means to breathe out, to expire, or die: but in no case, either by the Septuagint in the Old, or any of the sacred writers in the New Testament, is , or , he dismissed his spirit, or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, c., breathed their last Ananias, Sapphira, and Herod, expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was, consequently, free among the dead. Of the patriarchs, c., the Septuagint use the word , failing or , he ceased, or rested.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Jesus, when he had cried again,…. “A second time”, as the Persic version; for he had cried once before, and expressed the words he did, as in Mt 27:46, what he now delivered were, “Father, into thy hands I commend my Spirit”, Lu 23:46, and “it is finished”, Joh 19:30, which he said
with a loud voice; which showed the vehemency of his affection, his strong confidence in God, and his being fearless of death; as also he thus spoke, that he might be heard, and his words attended to, since they contained things of the greatest importance and consequence: moreover, being able to express himself in such a manner, this declared him to be more than a mere man; for after such agonies in the garden, and so much fatigue in being hurried from place to place, and such loss of blood by being buffeted, scourged, crowned with thorns, and nailed to the accursed tree, where, being stretched, he had hung for some hours; to speak with so loud a voice was more than human, and was a conviction to the centurion, that he was a divine person: for when he saw that he so cried out, and “gave up the ghost”, he said, “truly this man was the Son of God”,
Mr 15:39, and likewise it shows, that he died freely and voluntarily, and not through force and necessity: it was not all that men had done, or could do to him, that could have forced his life from him: he died willingly, and when nature was in its full strength; and which is signified in the next phrase,
yielded up the ghost, or “dismissed the Spirit”, as the Syriac version truly renders it; he sent it away. It was not taken from him, he laid down his life of himself, as the Lord of it, and gave himself freely to be an offering and sacrifice in the room of his people; which is a proof of his great love, and amazing grace unto them.
Fuente: John Gill’s Exposition of the Entire Bible
| The Crucifixion; The Death of Christ. |
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50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
We have here, at length, an account of the death of Christ, and several remarkable passages that attended it.
I. The manner how he breathed his last (v. 50); between the third and the sixth hour, that is, between nine and twelve o’clock, as we reckon, he was nailed to the cross, and soon after the ninth hour, that is, between three and four o’clock in the afternoon, he died. That was the time of the offering of the evening sacrifice, and the time when the paschal lamb was killed; and Christ our Passover was sacrificed for us and offered himself in the evening of the world a sacrifice to God of a sweet-smelling savour. It was at that time of the day, that the angel Gabriel delivered to Daniel that glorious prediction of the Messiah, Dan 9:21; Dan 9:24, c. And some think that from that very time when the angel spoke it, to this time when Christ died, was just seventy weeks, that is, four hundred and ninety years to a day, to an hour as the departure of Israel out of Egypt was at the end of the four hundred and thirty years, even the self-same day, Exod. xii. 41.
Two things are here noted concerning the manner of Christ’s dying.
1. That he cried with a loud voice, as before, v. 46. Now,
(1.) This was a sign, that, after all his pains and fatigues, his life was whole in him, and nature strong. The voice of dying men is one of the first things that fails; with a panting breath and a faltering tongue, a few broken words are hardly spoken, and more hardly heard. But Christ, just before he expired, spoke like a man in his full strength, to show that his life was not forced from him, but was freely delivered by him into his Father’s hands, as his own act and deed. He that had strength to cry thus when he died, could have got loose from the arrest he was under, and have bid defiance to the powers of death; but to show that by the eternal Spirit he offered himself, being the Priest as well as the Sacrifice, he cried with a loud voice.
(2.) It was significant. This loud voice shows that he attacked our spiritual enemies with an undaunted courage, and such a bravery of resolution as bespeaks him hearty in the cause and daring in the encounter. He was now spoiling principalities and powers, and in this loud voice he did, as it were, shout for mastery, as one mighty to save, Isa. lxiii. 1. Compare with this, Isa 62:13; Isa 62:14. He now bowed himself with all his might, as Samson did, when he said, Let me die with the Philistines, Judg. xvi. 30. Animamque in vulnere ponit–And lays down his life. His crying with a loud voice when he died, signified that his death should be published and proclaimed to all the world; all mankind being concerned in it, and obliged to take notice of it. Christ’s loud cry was like a trumpet blown over the sacrifices.
2. That then he yielded up the ghost. This is the usual periphrasis of dying; to show that the Son of God upon the cross did truly and properly die by the violence of the pain he was put to. His soul was separated from his body, and so his body was left really and truly dead. It was certain that he did die, for it was requisite that he should die; thus it was written, both in the close rolls of the divine counsels, and in the letters patent of the divine predictions, and therefore thus it behoved him to suffer. Death being the penalty for the breach of the first covenant (Thou shalt surely die), the Mediator of the new covenant must make atonement by means of death, otherwise no remission, Heb. ix. 15. He had undertaken to make his soul an offering for sin; and he did it, when he yielded up the ghost, and voluntarily resigned it.
II. The miracles that attended his death. So many miracles being wrought by him in his life, we might well expect some to be wrought concerning him at his death, for his name was called Wonderful. Had he been fetched away as Elijah in a fiery chariot, that had itself been miracle enough; but, being sent for away by an ignominious cross, it was requisite that his humiliation should be attended with some signal emanations of the divine glory.
1. Behold, the veil of the temple was rent in twain. This relation is ushered in with Behold; “Turn aside, and see this great sight, and be astonished at it.” Just as our Lord Jesus expired, at the time of the offering of the evening-sacrifice, and upon a solemn day, when the priests were officiating in the temple, and might themselves be eyewitnesses of it, the veil of the temple was rent by an invisible power; that veil which parted between the holy place and the most holy. They had condemned him for saying, I will destroy this temple, understanding it literally; now by this specimen of his power he let them know that, if he had pleased, he could have made his words good. In this, as in others of Christ’s miracles, there was a mystery.
(1.) It was in correspondence with the temple of Christ’s body, which was now in the dissolving. This was the true temple, in which dwelt the fulness of the Godhead; when Christ cried with a loud voice, and gave up the ghost, and so dissolved that temple, the literal temple did, as it were, echo to that cry, and answer the stroke, by rending its veil. Note, Death is the rending of the veil of flesh which interposes between us and the holy of holies; the death of Christ was so, the death of true Christians is so.
(2.) It signified the revealing and unfolding of the mysteries of the Old Testament. The veil of the temple was for concealment, as was that on the face of Moses, therefore it was called the veil of the covering; for it was highly penal for any person to see the furniture of the most holy place, except the High-Priest, and he but once a year, with great ceremony and through a cloud of smoke; all which signified the darkness of that dispensation; 2 Cor. iii. 13. But now, at the death of Christ, all was laid open, the mysteries were unveiled, so that now he that runs may read the meaning of them. Now we see that the mercy-seat signified Christ the great Propitiation; the pot of manna signified Christ the Break of life. Thus we all with open face behold, as in a glass (which helps the sight, as the veil hindered it), the glory of the Lord. Our eyes see the salvation.
(3.) It signified the uniting of Jew and Gentile, by the removing of the partition wall between them, which was the ceremonial law, by which the Jews were distinguished from all other people (as a garden enclosed), were brought near to God, while others were made to keep their distance. Christ, in his death, repealed the ceremonial law, cancelled that hand-writing of ordinances, took it out of the way, nailed it to his cross, and so broke down the middle wall of partition; and by abolishing those institutions abolished the enmity, and made in himself of twain one new man (as two rooms are made one, and that large and lightsome, by taking down the partition), so making peace, Eph. ii. 14-16. Christ died, to rend all dividing veils, and to make all his one, John xvii. 21.
(4.) It signified the consecrating and laying open of a new and living way to God. The veil kept people off from drawing near to the most holy place, where the Shechinah was. But the rending of it signified that Christ by his death opened a way to God, [1.] For himself. This was the great day of atonement, when our Lord Jesus, as the great High-Priest, not by the blood of goats and calves, but by his own blood, entered once for all into the holy place; in token of which the veil was rent, Heb. ix. 7, c. Having offered his sacrifice in the outer court, the blood of it was now to be sprinkled upon the mercy-seat within the veil wherefore lift up your heads, O ye gates, and be ye lift up, ye everlasting doors; for the King of glory, the Priest of glory, shall come in. Now was he caused to draw near, and made to approach, Jer. xxx. 21. Though he did not personally ascend into the holy place not made with hands till above forty days after, yet he immediately acquired a right to enter, and had a virtual admission. [2.] For us in him: so the apostle applies it, Heb 10:19; Heb 10:20. We have boldness to enter into the holiest, by that new and living way which he has consecrated for us through the veil. He died, to bring us to God, and, in order thereunto, to rend that veil of guilt and wrath which interposed between us and him, to take away the cherubim and flaming sword, and to open the way to the tree of life. We have free access through Christ to the throne of grace, or mercy-seat, now, and to the throne of glory hereafter, Heb 4:16; Heb 6:20. The rending of the veil signified (as that ancient hymn excellently expresses it), that, when Christ had overcome the sharpness of death, he opened the kingdom of heaven to all believers. Nothing can obstruct or discourage our access to heaven, for the veil is rent; a door is opened in heaven, Rev. iv. 1.
2. The earth did quake; not only mount Calvary, where Christ was crucified, but the whole land, and the adjacent countries. This earthquake signified two things.
(1.) The horrible wickedness of Christ’s crucifiers. The earth, by trembling under such a load, bore its testimony to the innocency of him that was persecuted, and against the impiety of those that persecuted him. Never did the whole creation, before, groan under such a burthen as the Son of God crucified, and the guilty wretches that crucified him. The earth quaked, as if it feared to open its mouth to receive the blood of Christ, so much more precious than that of Abel, which it had received, and was cursed for it (Gen 4:11; Gen 4:12); and as if it fain would open its mouth, to swallow up those rebels that put him to death, as it had swallowed up Dathan and Abiram for a much less crime. When the prophet would express God’s great displeasure against the wickedness of the wicked, he asks, Shall not the land tremble for this? Amos viii. 8.
(2.) The glorious achievements of Christ’s cross. This earthquake signified the mighty shock, nay, the fatal blow, now given to the devil’s kingdom. So vigorous was the assault Christ now made upon the infernal powers, that (as of old, when he went out of Seir, when he marched through the field of Edom) the earth trembled,Jdg 5:4; Psa 68:7; Psa 68:8. God shakes all nations, when the Desire of all nations is to come; and there is a yet once more, which perhaps refers to this shaking, Hag 2:6; Hag 2:21.
3. The rocks rent; the hardest and firmest part of the earth was made to feel this mighty shock. Christ had said, that if the children should cease to cry Hosanna, the stones would immediately cry out; and now, in effect, they did so, proclaiming the glory of the suffering Jesus, and themselves more sensible of the wrong done him than the hard-hearted Jews were, who yet will shortly be glad to find a hole in the rocks, and a cleft in the ragged rocks, to hide them from the face of him that sitteth on the throne. See Rev 6:16; Isa 2:21. But when God’s fury is poured out like fire, the rocks are thrown down by him, Nah. i. 6. Jesus Christ is the Rock; and the rending of these rocks, signified the rending of that rock, (1.) That in the clefts of it was may be hid, as Moses in the cleft of the rock at Horeb, that there we may behold the glory of the Lord, as he did, Exod. xxxiii. 22. Christ’s dove is said to be hid in the clefts of the rock (Cant. ii. 14), that is, as some make the allusion, sheltered in the wounds of our Lord Jesus, the Rock rent. (2.) That from the cleft of it rivers of living water may flow, and follow us in this wilderness, as from the rock which Moses smote (Exod. xvii. 6), and which God clave (Ps. lxxviii. 15); and that rock was Christ, 1 Cor. x. 4. When we celebrate the memorial of Christ’s death, our hard and rocky hearts must be rent–the heart, and not the garments. That heart is harder than a rock, that will not yield, that will not melt, where Jesus Christ is evidently set forth crucified.
4. The graves were opened. This matter is not related so fully as our curiosity would wish; for the scripture was not intended to gratify that; it should seem, that same earthquake that rent the rocks, opened the graves, and many bodies of saints which slept, arose. Death to the saints is but the sleep of the body, and the grave the bed it sleeps in; they awoke by the power of the Lord Jesus, and (v. 53) came out of the graves after his resurrection, and went into Jerusalem, the holy city, and appeared unto many. Now here,
(1.) We may raise many enquiries concerning it, which we cannot resolve: as, [1.] Who these saints were, that did arise. Some think, the ancient patriarchs, that were in such care to be buried in the land of Canaan, perhaps in the believing foresight of the advantage of this early resurrection. Christ had lately proved the doctrine of the resurrection from the instance of the patriarchs (ch. xxii. 32), and here was a speedy confirmation of his argument. Others think, these that arose were modern saints, such as had been Christ in the flesh, but died before him; as his father Joseph, Zecharias, Simeon, John Baptist, and others, that had been known to the disciples, while they lived, and therefore were the fitter to be witnesses to them in an apparition after. What if we should suppose that they were the martyrs, who in the Old-Testament times had sealed the truths of God with their blood, that were thus dignified and distinguished? Christ particularly points at them as his forerunners, ch. xxiii. 35. And we find (Rev 20:4; Rev 20:5), that those who were beheaded for the testimony of Jesus, arose before the rest of the dead. Sufferers with Christ shall first reign with him. [2.] It is uncertain whether (as some think) they arose to life, now at the death of Christ, and disposed of themselves elsewhere, but did not go into the city till after his resurrection; or whether (as others think), though their sepulchres (which the Pharisees had built and varnished, ch. xxiii. 29), and so made remarkable, were shattered now by the earthquake (so little did God regard that hypocritical respect), yet they did not revive and rise till after the resurrection; only, for brevity-sake, it is mentioned here, upon the mention of the opening of the graves, which seems more probable. [3.] Some think that they arose only to bear witness of Christ’s resurrection to those to whom they appeared, and, having finished their testimony, retired to their graves again. But it is more agreeable, both to Christ’s honour and theirs, to suppose, though we cannot prove, that they arose as Christ did, to die no more, and therefore ascended with him to glory. Surely on them who did partake of his first resurrection, a second death had no power. [4.] To whom they appeared (not to all the people it is certain, but to many), whether enemies or friends, in what manner they appeared, how often, what they said and did, and how they disappeared, are secret things which belong not to us; we must not covet to be wise above what is written. The relating of this matter so briefly, is a plain intimation to us, that we must not look that way for a confirmation of our faith; we have a more sure word of prophecy. See Luke xvi. 31.
(2.) Yet we may learn many good lessons from it. [1.] That even those who lived and died before the death and resurrection of Christ, had saving benefit thereby, as well as those who have lived since; for he was the same yesterday that he is to-day, and will be for ever, Heb. xiii. 8. [2.] That Jesus Christ, by dying, conquered, disarmed, and disabled, death. These saints that arose, were the present trophies of the victory of Christ’s cross over the powers of death, which he thus made a show of openly. Having by death destroyed him that had the power of death, he thus led captivity captive, and gloried in these re-taken prizes, in them fulfilling that scripture, I will ransom them from the power of the grave. [3.] That, in virtue of Christ’s resurrection, the bodies of all the saints shall, in the fulness of time, rise again. This was an earnest of the general resurrection at the last day, when all that are in the graves shall hear the voice of the Son of God. And perhaps Jerusalem is therefore called here the holy city, because the saints, at the general resurrection, shall enter into the new Jerusalem; which will be indeed what the other was in name and type only, the holy city, Rev. xxi. 2. [4.] That all the saints do, by the influence of Christ’s death, and in conformity to it, rise from the death of sin to the life of righteousness. They are raised up with him to a divine and spiritual life; they go into the holy city, become citizens of it, have their conversation in it, and appear to many, as persons not of this world.
III. The conviction of his enemies that were employed in the execution (v. 54), which some make no less than another miracle, all things considered. Observe,
1. The persons convinced; the centurion, and they that were with him watching Jesus; a captain and his company, that were set on the guard on this occasion. (1.) They were soldiers, whose profession is commonly hardening, and whose breasts are commonly not so susceptible as some others of the impressions either of fear or pity. But there is no spirit too big, too bold, for the power of Christ to break and humble. (2.) They ware Romans, Gentiles, who knew not the scriptures which were now fulfilled; yet they only were convinced. A sad presage of the blindness that should happen to Israel, when the gospel should be sent to the Gentiles, to open their eyes. Here were the Gentiles softened, and the Jews hardened. (3.) They were the persecutors of Christ, and those that but just before had reviled him, as appears Luke xxiii. 36. How soon can God, by the power he has over men’s consciences, alter their language, and fetch confessions of his truths, to his own glory, out of the mouths of those that have breathed nothing but threatenings, and slaughter, and blasphemies!
2. The means of their conviction; they perceived the earthquake, which frightened them, and saw the other things that were done. These were designed to assert the honour of Christ in his sufferings, and had their end on these soldiers, whatever they had on others. Note, The dreadful appearances of God in his providence sometimes work strangely for the conviction and awakening of sinners.
3. The expressions of this conviction, in two things.
(1.) The terror that was struck upon them; they feared greatly; feared lest they should have been buried in the darkness, or swallowed up in the earthquake. Note, God can easily frighten the most daring of his adversaries, and make them know themselves to be but men. Guilt puts men into fear. He that, when iniquity abounds, doth not fear always, with a fear of caution, when judgments are abroad, cannot but fear greatly, with a fear of amazement; whereas there are those who will not fear, though the earth be removed,Psa 46:1; Psa 46:2.
(2.) The testimony that was extorted from them; they said, Truly this was the Son of God; a noble confession; Peter was blessed for it, Mat 16:16; Mat 16:17. It was the great matter now in dispute, the point upon which he and his enemies had joined issue,Mat 26:63; Mat 26:64. His disciples believed it, but at this time durst not confess it; our Saviour himself was tempted to question it, when he said, Why hast thou forsaken me? The Jews, now that he was dying upon the cross, looked upon it as plainly determined against him, that he was not the Son of God, because he did not come down from the cross. And yet now this centurion and the soldiers make this voluntary confession of the Christian faith, Truly this was the Son of God. The best of his disciples could not have said more at any time, and at this time they had not faith and courage enough to say thus much. Note, God can maintain and assert the honour of a truth then when it seems to be crushed, and run down; for great is the truth, and will prevail.
IV. The attendance of his friends, that were witnesses of his death, Mat 27:55; Mat 27:56. Observe,
1. Who they were; many women who followed him from Galilee. Not his apostles (only elsewhere we find John by the cross, John xix. 26), their hearts failed them, they durst not appear, for fear of coming under the same condemnation. But here were a company of women, some would have called them silly women, that boldly stuck to Christ, when the rest of his disciples had basely deserted him. Note, Even those of the weaker sex are often, by the grace of God, made strong in faith, that Christ’s strength may be made perfect in weakness. There have been women martyrs, famous for courage and resolution in Christ’s cause. Now of these women it is said, (1.) That they had followed Jesus from Galilee, out of the great love they had to him, and a desire to hear him preach; otherwise, the males only were obliged to come up, to worship at the feast. Now having followed him such a long journey as from Galilee to Jerusalem, eighty or a hundred miles, they resolved not to forsake him now. Note, Our former services and sufferings for Christ should be an argument with us, faithfully to persevere to the end in our attendance on him. Have we followed him so far and so long, done so much, and laid out so much for him, and shall we forsake him now? Gal 3:3; Gal 3:4. (2.) That they ministered to him of their substance, for his necessary subsistence. How gladly would they have ministered to him now, if they might have been admitted! But, being forbidden that, they resolved to follow him. Note, When we are restrained from doing what we would, we must do what we can, in the service of Christ. Now that he is in heaven, though he is out of the reach of our ministration, he is not out of the reach of our believing views. (3.) Some of them are particularly named; for God will honour those that honour Christ. They were such as we have several times met with before, and it was their praise, that we meet with them to the last.
2. What they did; they were beholding afar off.
(1.) They stood afar off. Whether their own fear or their enemies’ fury kept them at a distance, is not certain; however, it was an aggravation of the sufferings of Christ, that his lovers and friends stood aloof from his sore,Psa 38:11; Job 19:13. Perhaps they might have come nearer, if they would; but good people, when they are in sufferings, must not think it strange, if some of their best friends be shy of them. When Paul’s danger was imminent, no man stood by him, 2 Tim. iv. 16. If we be thus looked strangely upon, remember, our Master was so before us.
(2.) They were there beholding, in which they showed a concern and kindness for Christ; when they were debarred from doing any other office of love to him, they looked a look of love toward him. [1.] It was a sorrowful look; they looked unto him who was now pierced, and mourned; and no doubt, were in bitterness for him. We may well imagine how it cut them to the heart, to see him in this torment; and what floods of tears it fetched from their eyes. Let us with an eye of faith behold Christ and him crucified, and be affected with that great love wherewith he loved us. But, [2.] It was no more than a look; they beheld him, but they could not help him. Note, When Christ was in his sufferings, the best of his friends were but spectators and lookers on, even the angelic guards stood trembling by, saith Mr. Norris, for he trod the wine-press alone, and of the people there was none with him; so his own arm wrought salvation.
Fuente: Matthew Henry’s Whole Bible Commentary
Yielded up his spirit ( ). The loud cry may have been Ps 31:5 as given in Lu 23:46: “Father, into thy hands I commend my spirit.” John (Joh 19:30) gives
It is finished (), though which was actually last is not clear. Jesus did not die from slow exhaustion, but with a loud cry.
He breathed out (, Mr 15:37),
sent back his spirit (Mt 27:50),
gave up his spirit ( , Joh 19:30). “He gave up his life because he willed it, when he willed it, and as he willed it” (Augustine). Stroud (Physical Cause of the Death of Christ) considers the loud cry one of the proofs that Jesus died of a ruptured heart as a result of bearing the sin of the world.
Fuente: Robertson’s Word Pictures in the New Testament
Yielded up the ghost [ ] . Lit., dismissed his spirit. Rev., yielded up his spirit. The fact that the evangelists, in describing our Lord ‘s death, do not use the neuter verb, eqanen, he died, but he breathed out his life (ejxepneuse, Mr 14:37), he gave up his spirit (paredwke to pneuma, Joh 19:30), seems to imply a voluntary yielding up of his life. Compare Joh 10:18. Augustine says, “He gave up his life because he willed it, when he willed it, and as he willed it.”
Fuente: Vincent’s Word Studies in the New Testament
Mat 27:50
. Jesus having again cried with a loud voice. Luke, who makes no mention of the former complaint, repeats the words of this second cry, which Matthew and Mark leave out. He says that Jesus cried, Father, into thy hands I commit my spirit; by which he declared that, though he was fiercely attacked by violent temptations, still his faith was unshaken, and always kept its ground unvanquished. For there could not have been a more splendid triumph than when Christ boldly expresses his assurance that God is the faithful guardian of his soul, which all imagined to be lost. But instead of speaking to the deaf, he betook himself directly to God, and committed to his bosom the assurance of his confidence. He wished, indeed, that men should hear what he said; but though it might be of no avail to men, he was satisfied with having God alone as his witness. And certainly there is not a stronger or more decided testimony of faith than when a pious man—perceiving himself attacked on every hand:, so that he finds no consolation on the part of men—despises the madness of the whole world, discharges his sorrows and cares into the bosom of God, and rests in the hope of his promises.
Though this form of prayer appears to be borrowed from Psa 31:5, yet I have no doubt that he applied it to his immediate object, according to present circumstances; as if he had said, “I see, indeed, O Father, that by the universal voice I am destined to destruction, and that my soul is, so to speak, hurried to and fro; but though, according to the flesh, I perceive no assistance in thee, yet this will not hinder me from committing my spirit into thy hands, and calmly relying on the hidden safeguard of thy goodness.” Yet it ought to be observed, that David, in the passage which I have quoted, not only prayed that his soul, received by the hand of God, might continue to be safe and happy after death, but committed his life to the Lord, that, guarded by his protection, he might prosper both in life and in death. He saw himself continually besieged by many deaths; nothing, therefore, remained but to commit himself to the invincible protection of God. Having made God the guardian of his soul, he rejoices that it is safe from all danger; and, at the same time, prepares to meet death with confidence, whenever it shall please God, because the Lord guards the souls of his people even in death. No as the former was taken away from Christ, to commit his soul to be protected by the Father during the frail condition of the earthly life, he hastens cheerfully to death, and desires to be preserved beyond the world; for the chief reason why God receives our souls into his keeping is, that our faith may rise beyond this transitory life.
Let us now remember that it was not in reference to himself alone that Christ committed his soul to the Father, but that he included, as it were, in one bundle all the souls of those who believe in him, that they may be preserved along with his own; and not only so, but by this prayer he obtained authority to save all souls, so that not only does the heavenly Father, for his sake, deign to take them into his custody, but, giving up the authority into his hands, commits them to him to be protected. And therefore Stephen also, when dying, resigns his soul into his hands, saying, Lord Jesus, receive my spirit, (Act 7:59.) Every one who, when he comes to die, following this example, shall believe in Christ, will not breathe his soul at random into the air, but will resort to a faithful guardian, who keeps in safety whatever has been delivered to him by the Father.
The cry shows also the intensity of the feeling; for there can be no doubt that Christ, out of the sharpness of the temptations by which he was beset, not without a painful and strenuous effort, broke out into this cry. And yet he likewise intended, by this loud and piercing exclamation, to assure us that his soul would be safe and uninjured by death, in order that we, supported by the same confidence, may cheerfully depart from the frail hovel of our flesh.
Fuente: Calvin’s Complete Commentary
(50) When he had cried again with a loud voice.It is well that we should remember what the words were which immediately preceded the last death cry; the It is finished of Joh. 19:30, the Father, into Thy hands I commend My spirit of Luk. 23:46, expressing as they did, the fulness of peace and trust, the sense of a completed work.
It was seldom that crucifixion, as a punishment, ended so rapidly as it did here, and those who have discussed, what is hardly perhaps a fit subject for discussion, the physical causes of our Lords death, have ascribed it accordingly, especially in connection with the fact recorded in Joh. 19:34, and with the loud cry, indicating the pangs of an intolerable anguish, to a rupture of the vessels of the heart. Simple exhaustion as the consequence of the long vigil, the agony in the garden, the mocking and the scourging, would be, perhaps, almost as natural an explanation.
Yielded up the ghost.Better, yielded up His spirit. All four Evangelists agree in using this or some like expression, instead of the simpler form, He died. It is as though they dwelt on the act as, in some sense, voluntary, and connected it with the words in which He had commended His spirit to the Father (Luk. 23:46).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
50. Cried again with a loud voice The words are given by John: “It is finished!” They mean, that the atonement is wrought. The great work of penal suffering is done. The last pang is suffered, and his soul shall never sorrow again. The body must, indeed, rest in the grave; but the spirit will be in paradise, and glory eternal is won. For the joy that was set before him he had endured the cross, despising the shame, and will henceforth sit down at the right hand of the majesty of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Jesus cried again with a loud voice, and yielded up his spirit.’
The loud cry was ‘it is finished’, followed by the quieter, “Father, into your hands I commend my Spirit.” (Joh 19:30; Luk 23:46). It is clear that the loud cry was remembered by all, contributing to the eeriness of the occasion. It is possible that ‘it is finished’ represented the final words of Psalms 22 ‘He has done it’. Certainly it was a cry of triumph that God’s purposes had been accomplished. Its importance here is that it indicates that Jesus did not die defeated.
‘Yielded up his spirit.’ From beginning to end Jesus was in control, even to the timing of His death. A work had to be done, a sacrifice offered, a battle fought, a price paid, but once it was done He did not linger. He committed His ‘spirit’ into the hands of His Father. Compare Ecc 12:7, ‘and the dust return to the earth as it was and the spirit return to God Who gave it’. Jesus saw the spirit as the essential surviving part of man. We should note that there may be an indication in His quick death of just how much He had suffered beforehand.
Fuente: Commentary Series on the Bible by Peter Pett
The death of Jesus:
v. 50. Jesus, when He had cried again with a loud voice, yielded up the ghost.
v. 51. And, behold, the veil of the Temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
v. 52. and the graves were opened; and many bodies of the saints which slept arose,
v. 53. and came out of the graves after His resurrection, and went into the Holy City, and appeared unto many. Christ, in His capacity as Vicar and Mediator, as the Substitute for all mankind, had now endured the eternal tortures, the full punishment for the sins of the whole world. While darkness had covered the earth, He had fought His last great battle and remained victorious. And so His last cry was not that of a soul giving up the unequal battle, but that of a victor. Of His own free will and power He gave His soul into the keeping of His heavenly Father. He went into death as its conqueror. But this was like a signal to the forces of nature. The great, costly, and heavy curtain which separated the Holy Place of the Temple from the Most Holy Place, and which was never lifted but on the great Day of Atonement, to enable the high priest to bring the sacrifice for the sins of the people into the presence of God, was torn into two pieces, from the top to the bottom. This was just at the time of evening sacrifice, and must have made a deep impression upon the priest that was officiating at the altar of incense. God here indicated that there was no longer any need for this veil. The sin, which formerly separated God and man, has been removed by the one great sacrifice of the true High Priest, and there are no further sacrifices necessary, Heb 9:1-28. At the same time, an earthquake shook the city and country, causing rocks to be torn asunder and opening many rock-graves of the saints, of such as had died in the hope of the Messiah. Their bodies having been brought back to life, these people left their graves after the resurrection of Christ and were seen by many inhabitants of the city of Jerusalem. This indicated that the cruel reign of death had now been thrown off, that it is impossible for death to hold the bodies of them that fall asleep in Jesus.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 27:50. Jesus, when he had cried again with a loud voice, yielded up the ghost St. John tells us, that when our Lord had received the vinegar, he said, It is finished. “The predictions of the prophets are all fulfilled, and the redemption of the world is finished, to accomplish which I came into the world.” And the other Evangelists inform us, that in speaking these words, our Lord cried with a loud voice; probably to shew that his strength was not exhausted, but that he was about to give up his life of his own accord. The Evangelists use different words in expressing our Lord’s death, which our translators, notwithstanding, render in the same manner,He yielded or gave up the ghost; St. Mark and St. Luke say, , He expired; St. John, , He yielded up his spirit; but St. Matthew’s language is most singular, , He dismissed his spirit; as the same word is used, Ch. Mat 13:36. Mar 4:36; Mar 11:6 and elsewhere. Now this expression seems admirably to suit our Lord’s words, Joh 10:18. No man taketh my life from me, but I lay it down of myself, &c. shewing (as did also the strong cry, which so much impressed the centurion) that he died by the voluntary act of his own mind, and in a way peculiar to himself, by which he alone of all men that ever existed could have continued alive, even in the greatest tortures as long as he pleased, or have retired from the body whenever he thought fit. Which view of the case, by the way, suggests an illustration of the love of Christ manifested in his death, beyond what is commonly observed; inasmuch as he did not use this power to quit his body as soon as ever it was fastened to the cross, leaving only an insensible corpse to the cruelty of his murderers; but continued his abode in it with a steady resolution as long as it was proper, and then retired from it with a majestyand dignity never known, or to be known in any other death; dying, if we may so express it, like the Prince of Life! See Heb 5:7. Doddridge, and Gerhard.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 27:50 ] refers to Mat 27:46 . What did Jesus cry in this instance? See Joh 19:30 , from which Luk 23:46 diverges somewhat, containing, in fact, an explanatory addition to the account of the great closing scene, that is evidently borrowed from Psa 31:6 .
] i.e. He died . See Herod, iv. 190; Eur. Hec. 571: ; Kypke, I. p. 140; Gen 35:18 ; Sir 38:23 ; Wis 16:14 . There is no question here of a separating of the from the . See in answer to Strbel, Delitzsch, Psych . p. 400 f. The theory of a merely apparent death (Bahrdt, Venturini Paulus) is so decidedly at variance with the predictions of Jesus Himself regarding His end, as well as with the whole testimony of the Gospel, is so utterly destructive of the fundamental idea of the resurrection, undermines so completely the whole groundwork of the redemption brought about by Christ, is so inconsistent with the accumulated testimony of centuries as furnished by the very existence of the church itself, which is based upon the facts of the death and the resurrection of Jesus, and requires such a remarkable series of other theories and assumptions of an extraordinary and supernatural character in order to explain duly authenticated facts regarding Christ’s appearance and actings after His resurrection, that, with friends and foes alike testifying to the actual death of Jesus, we are bound at once to dismiss it as an utterly abortive attempt to get rid of the physiological mystery (but see on Luke, Remarks after Mat 24:51 ) of the resurrection. It is true that though those modern critics (Strauss, Weisse, Ewald, Schweizer, Schenkel, Volkmar, Scholten, Keim) who deny the literal resurrection of Christ’s body, and who suggest various ways of accounting for His alleged reappearing again on several occasions, do not dispute the reality of His death, their view is nevertheless as much at variance with the whole of the New Testament evidence in favour of the resurrection as is the one just adverted to. Comp. Mat 28:10 , Rem., and Luk 24:51 , Rem.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“Jesus, when he had cried again with a loud voice, yielded up the ghost. (51) And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; (52) And the graves were opened; and many bodies of the saints which slept arose, (53) And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. (54) Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. (55) And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:”
There is somewhat very striking in this loud voice of Jesus. Not like one exhausted; not as one dispirited; but as a conqueror in the field of battle, retreating with his spoils. Jesus cried aloud, that all on earth, and all in heaven, and all in hell, might hear. It is finished. What is finished? Redemption work is finished. And from that moment the empire of sin, death, hell, and the grave, were vanquished. The most glorious views of that life and immortality, which Christ first brought to light by his gospel, were seen from the hill of Calvary, brighter than Moses saw on the heights of Pisgah, of the promised land. And that song was sung in heaven, which the beloved Apostle heard in vision: thou wast slain, and hast redeemed us to God by thy blood. Rev 5:9 .
The prodigies which attended this hour were all as if Christ had said, Ye are my witnesses. Significantly was the veil of the temple rent in twain, from the top to the bottom; for the Lord Jesus had now opened a new and living way to the heaven of heavens, by his blood. Heb 10:19-25Heb 10:19-25 . The earthquake and the rending of the rocks, were celebrations also of the glorious event. And the yawning of graves, and the coming forth from their tombs, the bodies of the saints, were no less memorable: what wonders were included in the redemption, by the death of Christ! Neither was the conviction of the Centurion less splendid. Compelled by what he saw and felt, he acknowledged the Godhead of Christ. And compelled shall be the confession of all who deny that glorious truth now, in the day of race, when the tremendous earthquakes and cataracts shall force the same from their pale and convulsed lips, in the great day of wrath.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
50 Jesus, when he had cried again with a loud voice, yielded up the ghost.
Ver. 50. Yielded up the ghost ] Or, let go his spirit, viz. to God that gave it, to whom also he recommended it,Luk 23:46Luk 23:46 , teaching us what to do in like case. Our care herein may make even a centurion, a graceless person, to glorify God, saying, “Certainly this was a righteous man,”Luk 23:47Luk 23:47 . When so great a clerk as Erasmus, dying with no better words in his mouth than Domine, fac finem, fac finem, Lord, make an end, make an end, is but hardly thought of. How much more that English Hubertus, a covetous oppressor, who dying made this wretched will: “I yield my goods to the king, my body to the grave, my soul to the devil.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
50. ] It has been doubted whether the of John ( Joh 19:30 ) and , . . . of Luke ( Luk 19:46 ) are to be identified with this crying out , or to be taken as distinct from it . But a nearer examination of the case will set the doubt at rest. The of John (ib.) implies the speech in Luke ; which accordingly was that uttered in this . The was said before: see notes on John.
Fuente: Henry Alford’s Greek Testament
Mat 27:50-56 . Death and its accompaniments (Mar 15:37-41 , Luk 23:46-49 ).
Fuente: The Expositors Greek Testament by Robertson
Mat 27:50 . , pointing back to the cry in Mat 27:46 . . The Fathers found in the loud cry a proof that Jesus died voluntarily, not from physical exhaustion. Some modern writers, on the contrary, regard the cry as the utterance of one dying of a ruptured heart (Dr. Stroud on The Physical Cause of Christ’s Death ; Hanna, The Last Day of Our Lord’s Passion ). Mt.’s narrative, like Mk.’s, gives the impression that the cry was inarticulate. Brandt recognises this cry as historical.
Fuente: The Expositors Greek Testament by Robertson
ghost = spirit. Greek. pneuma. See App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
50.] It has been doubted whether the of John (Joh 19:30) and , . . . of Luke (Luk 19:46) are to be identified with this crying out, or to be taken as distinct from it. But a nearer examination of the case will set the doubt at rest. The of John (ib.) implies the speech in Luke; which accordingly was that uttered in this . The was said before: see notes on John.
Fuente: The Greek Testament
Mat 27:50. Jesus, when he had cried again with a loud voice, yielded up the ghost.
Christs strength was not exhausted; his last word was uttered with a loud voice, like the shout of a conquering warrior. And what a word it was, It is finished! Thousands of sermons have been preached upon that little sentence; but who can tell all the meaning that lies compacted within it? It is a kind of infinite expression for breadth, and depth, and length, and height altogether immeasurable. Christs life being finished, perfected, completed, he yielded up the ghost, willingly dying, laying down his life as he said he would: I lay down my life for the sheep. I lay it down of myself. I have power to lay it down, and I have power to take it again.
Mat 27:51-53. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
Christs death was the end of Judaism: The veil of the temple was rent in twain from the top to the bottom. As if shocked at the sacrilegious murder of her Lord, the temple rent her garments, like one stricken with horror at some stupendous crime. The body of Christ being rent, the veil of the temple was torn in twain from the top to the bottom. Now was there an entrance made into the holiest of all, by the blood of Jesus; and a way of access to God was opened for every sinner who trusted in Christs atoning sacrifice. See what marvels accompanied and followed the death of Christ: The earth did quake, and the rocks rent; and the graves were opened. Thus did the material world pay homage to him whom man had rejected; while natures convulsions foretold what will happen when Christs voice once more shakes not the earth only, but also heaven. These first miracles wrought in connection with the death of Christ were typical of spiritual wonders that will be continued till he comes again, rocky hearts are rent, graves of sin are opened, those who have been dead in trespasses and sins, and buried in sepulchers of lust and evil, are quickened, and come out from among the dead, and go unto the holy city, the New Jerusalem.
Mat 27:54. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
These Roman soldiers had never witnessed such scenes in connection with an execution before, and they could only come to one conclusion about the illustrious prisoner whom they had put to death: Truly this was the Son of God. It was strange that those men should confess what the chief priests and scribes and elders denied; yet since their day it has often happened that the most abandoned and profane have acknowledged Jesus as the Son of God while their religious rulers have denied his divinity.
This exposition consisted of readings from Luk 23:27-49, and Mat 27:50-54.
Fuente: Spurgeon’s Verse Expositions of the Bible
Mat 27:50. , …, having cried, etc.) A free laying down of life. He was not deprived of life by the power of the cross employed by men; see Mar 15:44; but yet they are rightly said to have killed Him, because they did so, as far as lay in their power.- , He gave up the ghost) The Divine history records the death of Jesus Christ in few words; the homilies and epistles of the Apostles preach the fruit of that death in many: thus the Gospel furnishes the wool, the Apostle makes the dress; which similitude is used by Macarius in his Treatise, de Elevatione mentis, cap. 19. The word , to sleep, is never employed concerning the death of the Saviour (cf. Mat 27:52), but , to die, which verb expresses the truth, the gravity, the brevity, and the virtue of Christs death.[1211]
[1211] By it God was reconciled. Truly, a most precious moment!-V. g.
Fuente: Gnomon of the New Testament
“It is Finished”
Mat 27:50. Jesus, when he had cried again with a loud voice, yielded up the ghost.
Christ’s strength was not exhausted; his last word was uttered with a loud voice, like the shout of a conquering warrior. And what a word it was, “It is finished “! Thousands of sermons have been preached upon that little sentence; but who can tell all the meaning that lies compacted within it? It is a kind of infinite expression for breadth, and depth, and length, and height altogether immeasurable. Christ’s life being finished, perfected, completed; he yielded tip the ghost, willingly dying, laying down his life as he said he would: “I lay down my life for the sheep…. I lay it down of myself. I have power to lay it down, and I have power to take it again.”
Mat 27:51-53. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
Christ’s death was the end of Judaism: The veil of the temple was rent in twain from the top to the bottom. As if shocked at the sacrilegious murder of her Lord, the temple rent her garments, like one stricken with horror at some stupendous crime. The body of Christ being rent, the veil of the temple was torn in twain from the top to the bottom. Now was there an entrance made into the holiest of all, by the blood of Jesus; and a way of access to God was opened for every sinner who trusted in Christ’s atoning sacrifice.
See what marvels accompanied and followed the death of Christ: The earth did quake, and the rocks rent; and the graves were opened. Thus did the material world pay homage to him whom man had rejected; while nature’s convulsions foretold what will happen when Christ’s voice once more shakes not the earth only, but also heaven.
These first miracles wrought in connection with the death of Christ were typical of spiritual wonders that will be continued till he comes again,-rocky hearts are rent, graves of sin are opened, those who have been dead in trespasses and sins, and buried in sepulchres of lust and evil, are quickened, and come out from among the dead, and go unto the holy city, the New Jerusalem..
Mat 27:54. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
These Roman soldiers had never witnessed such scenes in connection with an execution before, and they could only come to one conclusion about the illustrious prisoner whom they had put to death: “Truly this was the Son of God.” It was strange that those men should confess what the chief priests and scribes and elders denied; yet since their day it has often happened that the most abandoned and profane have acknowledged Jesus as the Son of God while their religious rulers have denied his divinity.
Fuente: Spurgeon’s The Gospel of the Kingdom
yielded up
Literally, “dismissed his spirit.” The (Greek – ). This expression, taken with Mar 15:37; Luk 23:46; Joh 19:30. differentiates the death of Christ from all other physical death. He died by his own volition when He could say of His redemptive work, “It is finished.” “No man taketh it from me, but I lay it down of myself” Joh 10:18.
Fuente: Scofield Reference Bible Notes
when: Mar 15:37, Luk 23:46, Joh 19:30
yielded: Mat 20:28, Psa 22:14, Psa 22:15, Isa 53:9-12, Dan 9:26, Joh 10:11, Joh 10:15, Heb 2:14, Heb 9:14
Reciprocal: Lev 1:17 – shall not 1Sa 14:15 – the earth quaked Job 14:10 – man Psa 97:4 – the earth Jer 2:12 – General Joh 8:28 – then Heb 5:7 – with
Fuente: The Treasury of Scripture Knowledge
7:50
When a human being is at the point of death from exhaustion, he is generally unconscious, or if not, he is very weak and would not be expected to make a strong cry. An exception to this would be when the patient is in delirium and hence acting with abnormal energy and without intelligent expression. No part of this description can apply to Jesus at this point. He not only was conscious, but his mind had not entered that stage where it would be acting mechanically, for according to Luk 23:46 this “loud voice” was immediately followed by the all impressive words, “Father, into thy hands I commend my spirit.” Our present verse says he yielded up the ghost, which comes from the same Greek word as spirit. So this outcry was evidently the final expression of one who, though ready to die, being “crucified through weakness” (2Co 13:4), was able by the force of the will to make a triumphant shout as he was ready to leave the scenes of death and go to his Father.
Fuente: Combined Bible Commentary
Mat 27:50. Cried again with a loud voice. The last words were those recorded in Luk 23:46 : Father, into thy hands, etc., immediately preceded by the triumphant cry: It is finished (Joh 19:30). The order of the Seven Words (as they are called) is: Before the darkness: 1. The prayer of Christ for His enemies. 2. The promise to the penitent robber. 3. The charge to Mary and John. At the close of the darkness: 4. The cry of distress to His God. Just before His death: 5. The exclamation: I thirst. 6. It is finished. 7. The final commendation of His Spirit to God.
And yielded up his spirit. Actually died. The form implying, though perhaps not alluding to, the dying exclamation. The interval between the agonized cry: My God, etc., and the actual death in triumph and confidence, was very brief. The intervening expression of human want (I thirst ) seems to have been uttered, to show that one of our race was suffering there, and at the same time to obtain the physical support needed to proclaim the victory won by that One of our race for us. After the victory came the Spirits rest in the Eternal Father. More than victory is rest in God. It has been urged with much force that the physical cause of our Lords death was a broken heart. This view accounts for the discharge of water and blood mentioned by John (Joh 19:34). Rupture of the heart is followed by an effusion of blood into the pericardium, where it quickly separates into its solid and liquid constituents, technically termed crassamentum and serum, but in ordinary language blood and water.
Fuente: A Popular Commentary on the New Testament
Mat 27:50. And Jesus, when he had cried again with a loud voice According to Joh 19:30, when Jesus had received the vinegar, he said, It is finished, meaning that the predictions of the prophets, respecting his sufferings and ministry on earth, were all fulfilled, and that the redemption of the world was on the point of being accomplished; and probably these were the words which he uttered with a loud voice, showing thereby, that his strength was not exhausted, but that he was about to give up his life of his own accord. And when he had thus cried, he said, Father, into thy hands I commend my spirit. Luk 23:46. And yielded up the ghost Or rather, dismissed his spirit, as the original words, , properly signify: an expression admirably suited to our Lords own words, Joh 10:18, No man taketh my life from me, but I lay it down of myself. He died by a voluntary act of his own, and in a way peculiar to himself. He alone, of all men that ever were, could have continued alive, even in the greatest tortures, as long as he pleased, or have retired from the body whenever he thought fit. And how does it illustrate that love which he manifested in his death! Inasmuch as he did not use his power to quit the body, as soon as it was fastened to the cross, leaving only an insensible corpse to the cruelty of his murderers: but continued his abode in it, with a steady resolution, as long as it was proper. He then retired from it with a majesty and dignity never known, or to be known in any other death: dying, if one may so express it, like the Prince of life.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 50
When he had cried again with a loud voice; saying, “It is finished,”–a shout of exultation and victory, not the expiring cry of pain.–Yielded up the ghost; died.
Fuente: Abbott’s Illustrated New Testament
27:50 {13} Jesus, when he had cried again with a loud voice, yielded up the ghost.
(13) Christ, after he had overcome other enemies, at length provokes and attacks death itself.
Fuente: Geneva Bible Notes
Forsaken by everyone including His Father, Jesus again cried out loudly in His agony (cf. Joh 19:30). This was His sixth utterance on the cross. Then followed, "Father, into your hands I commit my spirit" (Luk 23:46; cf. Psa 31:6). Shortly thereafter He dismissed His spirit (i.e., what animated His life, Gr. pneuma). Matthew’s description of the moment of Jesus’ death shows that Jesus had sovereign control over His own life (cf. Joh 10:18). Jesus manifested His kingly authority even with His dying breath. He did not commit suicide as Judas had done, but He laid down His life in self-sacrifice for the sins of humankind (cf. Mat 20:28).
"The Greek words used here and in Joh 19:30 are unique in the N.T. In fifteen other Bible verses, ’gave up the spirit,’ or ’yielded up the spirit,’ is used to translate a single Hebrew or Greek word meaning breathe out or expire. This is true of the description of the death of Jesus in Mar 15:37; Mar 15:39 and Luk 23:46. But in Mat 27:50 and Joh 19:30 alone these expressions translate a Greek phrase of two words, meaning give over the spirit or deliver up the spirit. The death of Jesus was different from that of any other man. No one could take His life from Him except as He was willing to permit it (Joh 10:18). Christ chose to die so that we might live." [Note: The New Scofield . . ., pp. 1043-44.]