Exploring the Meaning of Matthew 27

The Crucifixion

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1. And when it was morning, all the chief priests and the elders of the people took counsel against Jesus to put Him to death;

2. And binding Him, they led [Him] away, and delivered Him up to Pontius Pilate the governor.

3. Then Judas, who betrayed Him, seeing that He was condemned, being remorseful, returned the thirty [pieces of] silver to the chief priests and the elders,

4. Saying, “I have sinned, in that I have delivered up innocent blood.” But they said, “What [is it] to us? Thou shalt see.”

5. And throwing down the [pieces of] silver in the temple, he departed, and going away hanged himself.

6. And the chief priests taking the [pieces] of silver said, “It is not permitted to cast them into the offertory, since it is the price of blood.”

7. And taking counsel, they bought with them the field of the potter, for a sepulcher for sojourners.

8. Therefore that field was called Field of Blood to this day.

9. Then was fulfilled what was declared through Jeremiah the prophet, saying, “And they took the thirty [pieces] of silver, the price of Him who was honored, whom they of the sons of Israel honored;

10. And gave them for the field of the potter, as the Lord directed me.”

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This next chapter begins with the words, “And when it was morning” (Matthew 27:1). In each of our lives, “morning” represents a state of clarity in which we “wake up” and see truth clearly, especially the truth about ourselves. This is pictured at the end of the previous episode when the cock crowed, and Peter awoke to the reality of his unfaithfulness.

In this next episode, something similar happens for Judas. When Jesus is captured, bound, condemned to death, and carried away to Pilate, Judas awakens to the reality of what he has done. Conscience-stricken, he says to the chief priest and elders, “I have sinned by betraying innocent blood” (Matthew 27:4). Seeing what is happening to Jesus, Judas is deeply remorseful. Therefore, he tries to assuage his guilt by returning the thirty pieces of silver — the “blood-money” the religious leaders paid Judas for agreeing to deliver Jesus to them.

Although it is morning, the religious leaders are still in spiritual darkness. Rejecting Judas’ offer, they say, “What is this to us?” (Matthew 27:4). The implication is that they have no interest in taking back the money they had paid Judas. For them, the real issue is not the money or Judas’ remorse. Rather their chief concern is Jesus’ rising influence among the people, and how they can stop Him. Although the Messiah has been in their midst bringing the light of a new understanding, the chief priests and elders remain in darkness. And now, after rejecting Judas’ offer to return the money, they add the cryptic statement, “You shall see” (Matthew 27:4).

These words are prophetic. Judas does see, most clearly and most painfully, what He has done. Fully aware of his betrayal, Judas is overcome with despair. While Peter wept bitterly when he realized that he had denied Jesus three times, Judas goes much further. Feeling utterly devastated, Judas casts the thirty pieces of silver on the floor of the temple and goes off to hang himself (see Matthew 27:5).

The contrast between Peter’s bitter weeping and Judas’ suicidal death represents the difference between the old understanding, represented by Peter’s denial, and the old will, represented by Judas’ betrayal. Peter represents that aspect of our humanity called intellect, understanding, and reason. When used wisely, reason can lead to faith in God and belief in the truths revealed through His Word. But when reason is used unwisely, it can lead to faith in self and belief in the delusions of the senses. ¹

And yet, even though the intellect may reason falsely, it can be reformed. This takes place when the understanding is separated from the desires of the old will. Therefore, we read that although Peter wept bitterly, he did not end his life. This is because the intellect, represented by Peter, can receive truth and be reformed. And then a new will can be built in this new understanding. ²

Judas, on the other hand, represents the old will, along with its corrupt, self-centered desires. These desires cannot be allowed to control us. They must be cast out. This is why Judas, who in this episode represents the desires of the old will, hangs himself. Our old self must be cast out and seemingly “die” before a new self can be born in us. As Jesus said in a previous episode, “Whoever loses His life for My sake shall find it” (Matthew 16:25). ³

For each of us, our old will must seemingly “die.” That is, it must become passive so that the Lord’s will may become active within us. This begins with the humble desire to follow the Lord and learn His truth so that we can put that truth into our life. As this desire grows, we increasingly hunger for the Lord’s goodness and thirst for His truth. This is how we begin to develop a new will. Spiritually speaking, the formation of this new will is called “the morning of a new day.” ⁴

The Potter’s Field

When Judas attempts to return the thirty pieces of silver, the religious leaders decide not to put the silver coins in the temple treasury because, as they say, “they are the price of blood” (Matthew 27:6). Instead, they use the money to purchase a plot of land called, the “Potter’s Field” — an area whose soil was good for making pottery, but not fertile enough for farming. Their intention is to use the field as a burial place for strangers.

The decision of the religious leaders to purchase the field with the thirty pieces of silver is a direct fulfillment of the prophecy given in the Hebrew scriptures where it is written, “They took thirty pieces of silver, the value of Him who was priced … and gave them for the potter’s field” (Matthew 27:10; see also Jeremiah 32:6-9 and Zechariah 11:12-13).

There has been a great deal of speculation about the significance of the decision to use the thirty pieces of silver to buy a burial plot for strangers. Some scholars take this as a sign of the Lord’s providence in that the Lord can bring good out of every circumstance. In this case, strangers will at least have a burial place. Others suggest that a burial place for strangers represents how a new religion will be formed among “strangers.” For these scholars, “burial” means the end of old ways of living and the beginning of a new life based on Jesus’ teachings.

While the meaning of the Potter’s Field is subject to various interpretations, the focus of this episode is on the development of a new understanding so that we might receive a new will. In this regard, we can keep in mind the significance of Peter, who represents the development of a new understanding, and Judas, who represents the burial of the old will. ⁵

A practical application

When we learn a new truth from sacred scripture, and then act according to that truth, new affections arise producing new thoughts. As an example, suppose you are trying to live by the truth that you should not bear false witness against your neighbor. In the light of this truth, consider what might happen when you are in a hurry and the person in front of you is driving slowly. Your old will, feeling frustrated and angry, might generate the thought, “People like that shouldn’t be allowed to drive. They have no consideration for others!” This is how a negative or false thought can rise up from your old will. If you are spiritually awake, you can notice when that thought is first arising and replace it with a new thought. The new thought could be, “I wonder why that person is driving so slowly. Maybe that person is looking for a particular address on an unfamiliar street.” This is an example of your new understanding in action. Rather than judging others and thinking that you “know,” which is a form of false witness, you will be putting the best interpretations on the actions of others. As a practical application, then, when you learn a truth from sacred scripture, compel yourself to act according to that truth. Notice how new affections and new thoughts flow in. In this way, you are allowing the Lord to build a new will within you. ⁶

The Decision to Free Barabbas

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11. And Jesus stood before the governor; and the governor asked Him, saying, “Art Thou the King of the Jews?” And Jesus declared to him, “Thou sayest.”

12. And when He was accused by the chief priests and elders, He answered nothing.

13. Then says Pilate to Him, “Hearest Thou not how many things they witness against Thee?”

14. And He did not answer him to one saying, so that the governor marveled greatly.

15. And at [the] festival the governor was accustomed to release one prisoner to the crowd, whom they willed.

16. And they had then a notorious prisoner, called Barabbas.

17. When therefore they were gathered, Pilate said unto them, “Whom do you will [that] I release unto you? Barabbas, or Jesus that is called Christ?”

18. For he knew that for envy they had delivered Him up.

19. And when he was seated on the tribunal, his wife sent to him, saying, “Have thou nothing to do with that just [One], for I have suffered many things today in a dream because of Him.”

20. But the chief priests and the elders persuaded the crowds, that they should ask for Barabbas, and destroy Jesus.

21. And the governor answering said to them, “Which of the two do you will that I release to you?” And they said, “Barabbas.”

22. Pilate says to them, “What then shall I do with Jesus that is called Christ?” They all say to him, “Let Him be crucified.”

23. And the governor declared, “Why, what evil has He done?” But they cried out exceedingly, saying, “Let Him be crucified!”

24. And Pilate, seeing that he profits nothing, but more of an uproar was made, taking water he washed off [his] hands opposite the crowd, saying, “I am innocent of the blood of this just [Man]; you shall see.”

25. And all the people answering said, “His blood [be] upon us, and upon our children.”

26. Then released he Barabbas to them, but delivered Jesus up, when he had whipped [Him], to be crucified.

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As this next episode begins, Jesus is standing before Pontius Pilate, the Roman governor. The religious leaders have done all they can to make it appear that Jesus is guilty of blasphemy. But Roman law does not allow them to carry out the death penalty. Therefore, this will have to be a civil matter to be decided by the Roman government. In this case, the crime cannot be blasphemy, which is a religious offense. Instead, He must be charged with treason, which is a civil offense. The Roman government will be able to make this charge because Jesus has been called the “King of the Jews,” thereby challenging Caesar’s supremacy.

Therefore, Pilate’s question, unlike Caiaphas,’ is not, “Are You the Christ, the Son of God?” (Matthew 26:63), but rather, “Are You the King of the Jews?” (Matthew 27:11). In both cases, whether accused of blasphemy by religious leaders or treason by political leaders, Jesus gives similar answers. He says, “You said” (Matthew 26:63) and “You say” (Matthew 27:11). Modern translators, attempting to make this response understandable, have added the words, “It is as” to Jesus’ response. Other variations include, “It is as you said,” and “It is as you say.” But the original statement is simply, “You say.” ⁷

The emphasis falls on the word “you.” However it is translated, Jesus’ answer challenges each of us as well. Who indeed is Jesus? Each of us must decide for ourselves. What do you say? Is He the Son of God? Is He the king and ruler of your inner life? Pilate is not willing to make a decision about this. Instead, he urges Jesus to defend Himself. “Do you not hear how many things they testify against You?” he says to Jesus (Matthew 27:13). But Jesus chooses to remain silent. As it is written, Jesus answers him “not one word” (Matthew 27:14).

Afraid to have the blood of an innocent man on his hands, Pilate decides to let the multitude make the decision for him. He is able to do so because there is a Passover custom in which one prisoner is released each year, and the people can choose which prisoner they wish to set free. Pilate, therefore, presents both Jesus and Barabbas to the crowd, saying, “Whom do you want me to release to you? Barabbas, or Jesus who is called the Christ?” (Matthew 27:18).

Barabbas was a well-known criminal, “a notorious prisoner” (Matthew 27:16). It would seem, therefore, that Jesus would be the obvious choice of the crowd, the one to be released. If the crowd decides to release Jesus, Pilate will have an easy way out of his dilemma. He could say that the decision was up to the crowd and not his doing. In essence, Pilate is relying on the idea that the crowd will easily discern between good, as represented by Jesus, and evil, as represented by Barabbas. Ordinarily, this would be an easy choice for those who have eyes to see.

It should be remembered, however, that this is not an ordinary crowd. These people have been strongly influenced by the religious leaders whom they respect and fear. These religious leaders represent the false teachings and selfish desires that make us unable to see the truth or do what is right. As it is written, “The chief priests and the elders persuaded the crowds to ask for Barabbas, and to put Jesus to death” (Matthew 27:20). This is precisely what happens. When Pilate asks, “Which of the two do you want me to release to you?” the multitudes cry out, “Barabbas!” (Matthew 27:21).

This unexpected response puts Pilate in a difficult situation. His wife has already cautioned Him, regarding Jesus’ innocence. After having a troubling dream, she said to Pilate, “Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him” (Matthew 27:19). Pilate’s wife represents the remnant of conscience still remaining in each of us — a conscience that still strives to get through, even in a dream. It remains to be seen, however, whether or not Pilate will listen to his wife.

The difficult decision is now in Pilate’s hands. On one side is his wife’s warning; on the other side is the cry of the crowd. Pilate must decide what he will do with Jesus. Even though his wife has strongly cautioned him, he is not yet ready to accept her advice, and too weak to make a decision that might displease the crowd. Instead, he turns to the crowd a second time and asks, “What then shall I do with Jesus who is called Christ?” (Matthew 27:22). If Pilate expects them to change their mind, he is quite wrong. Still under the powerful influence of the religious leaders, the people in the crowd shout out again, “Let Him be crucified” (Matthew 27:22).

Pilate believes that he can do nothing more. The multitude has made its decision for him, and he acquiesces. Wishing to absolve himself of any wrongdoing, he takes water, washes his hands before the multitude, and says, “I am innocent of the blood of this just Person. You see to it” (Matthew 27:24). And the people answer, “Let His blood be upon us and upon our children” (Matthew 27:25).

What has turned the multitudes away from Jesus? He has loved them, healed them, and worked miracles among them for three years. Why are they choosing to crucify Him now? Where are the lepers that He has made whole, the lame that He has made to walk, the deaf that He has made to hear, and the blind that He has made to see? Where are the sick people He has made well, the hungry people He has fed, and the demon-possessed people He has set free? Where are they now? And if they are among the multitude, why are they not speaking up?

A better question might be, “What causes us to lose sight of our spiritual aspirations and compromise our principles?” Even as the multitudes have now turned against Jesus, and Judas has betrayed Him, and Peter has denied Him, and the rest of the disciples have forsaken Him, we, too, at times, do not live up to our highest ideals, or defend our core beliefs, or stand by our noblest principles. In the end, Jesus stands alone. No one defends Him; no one rescues Him; and no one speaks for Him. As it was written in the Hebrew scriptures, “I have trodden the winepress alone…. I looked but there was no one to help” (Isaiah 63:3, 5).

Pilate is an example of this tendency in human nature. Believing that Jesus was an innocent man, Pilate was initially reluctant to crucify Him. At the same time, Pilate may have been afraid that if he did not yield to the demands of the angry crowd, they might send an unfavorable report to his superiors in the Roman government.

In this regard, Pilate represents each of us whenever we refuse to hear the still, small, voice of conscience. Instead, we find ourselves swayed by the fears and concerns of our lower nature. This is represented by the angry crowd shouting, not once, but twice, “Crucify Him!” Whenever the mob mentality in us overrules the inner voice of conscience, Barabbas is set free and Jesus is crucified. And so, we read that Pilate “released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified” (Matthew 27:26).

A practical application

It may seem strange that the crowd would insist that a guilty man be set free and that an innocent man be crucified. And yet, this pictures what happens within us when false teachings justify our self-centered longings. As a result, we are inclined to release our anger, resentment, and self-pity while murdering the truth that we have received, along with the nobler emotions that accompany those truths. You might not always hear your lower nature crying out, “Crucify Him.” But you can be certain that every negative desire which denies the truth in order to justify its existence in you is, symbolically, an attempt to crucify the Lord. As a practical application, then, release Jesus, not Barabbas. Strive to keep Barabbas imprisoned while setting Jesus free to rule over your emotions and thoughts.

King of the Jews

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27. Then the soldiers of the governor, taking Jesus into the Praetorium, gathered against Him the whole band [of soldiers].

28. And stripping Him, they put around Him a scarlet mantle.

29. And braiding a crown of thorns, they put [it] on His head, and a reed in His right hand; and kneeling before Him, mocked Him, saying, “Hail, King of the Jews!”

30. And spitting upon Him, they took the reed, and struck [Him] on His head.

31. And when they had mocked Him, they took the mantle off Him, and put His own garments on Him, 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 take His cross.

33. And when they were come to a place called Golgotha, which is called Place of a Skull,

34. They gave Him vinegar to drink, mingled with gall, and when He had tasted, He was not willing to drink.

35. And when they had crucified Him, they divided His garments, casting a lot, that it might be fulfilled which was declared by the prophet, They divided My garments among them, and upon My vesture they cast a lot.

36. And sitting [down], they kept [watch over] Him there;

37. And set over His head His charge written, “This is Jesus the King of the Jews.”

38. Then were two robbers crucified with Him, one on the right hand, and the other on the left.

39. And they that went by blasphemed Him, moving their heads,

40. And saying, “[Thou] that undoest the temple, and in three days buildest [it], save Thyself. If Thou be the Son of God, step down from the cross.”

41. And likewise also the chief priests, mocking with the scribes and elders, said,

42. “He saved others; Himself He cannot save. If He be the King of Israel, let Him step down now from the cross, and we will believe Him.

43. He trusted in God; let Him deliver Him now, if He delights in Him; for He said, I am the Son of God.”

44. And for the same thing the robbers also, who were crucified with Him, reproached Him.

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Jesus’ alleged offense is labeled “treason” for it is claimed that He calls Himself the “King of the Jews.” If true, this would be a crime against the state whose king is the Roman Emperor, Tiberius Julius Caesar Augustus. According to Roman law at that time, the crime of treason was punishable by death.

Meanwhile, the Roman soldiers proceed to beat and taunt Jesus, cruelly mocking Him by dressing Him up like a king, putting a scarlet robe on His body, and a crown of thorns on His head. They also place a reed in His hand instead of a royal scepter. Then, bowing down before Jesus, they say sarcastically, “Hail, King of the Jews!” (Matthew 27:29). In addition to their mockery, they add contempt and abuse, spitting on Him and striking Him on the head with the reed. When they are finished with their mockery, “they put His own clothes back on Him, and led Him away to be crucified” (Matthew 27:31).

Jesus has undergone cruel mockery at the hands of the soldiers. He is now being led away to be crucified. While prisoners are ordinarily compelled to carry the heavy wooden crossbeam upon their backs, Jesus has been so scourged and beaten that His frail body lacks the power to do so. Therefore a man named Simon, a stranger who just happens to be in town at that time, is compelled to carry Jesus’ cross (see Matthew 27:32). The theme of Jesus’ “treading the winepress alone” continues. A stranger carries His cross.

Finally they come to the place where Jesus is to be crucified, “a place called Golgotha, that is to say, Place of the Skull” (Matthew 27:33). The translated phrase speaks volumes to us as we imagine a world that has lost all sight of reason. The human mind, without reason or compassion, is no better than the lifeless skull that contains it. Today, the place called Golgotha still stands on the outskirts of Jerusalem, an imposing cliff of unyielding rock. And in the rock one can see with unmistakable and chilling accuracy the shape of a skull with two hollow eyes, a hole where there should be a nose, and a menacing mouth with no lips, or teeth, or tongue. This is Golgotha. It is an ominous symbol of life without God.

It is there, at Golgotha, that they give Jesus sour wine mingled with gall. But as soon as Jesus tastes the bitter gall, He refuses to drink it (see Matthew 27:34). Some biblical scholars have made the claim that gall was used as an anesthetic to kill or relieve pain. In the light of this theory, they say that Jesus refused to drink the sour wine mixed with gall because He refused to avoid the necessary suffering that would take away the sins of the world. They also take this to mean that people should face their problems with faith in God, and not rely on drugs, alcohol, or other forms of escape to numb the pain.

But there is more to it than this. Throughout the Word, “sour wine” represents falsity. It is what takes place when the sweet wine of pure truth becomes corrupted by evil desires. When this happens, truth is not used to serve others but rather to promote one’s own reputation, glory, and power. The sour wine mixed with gall, then, represents how the truth becomes twisted and perverted so as to serve the selfish ambitions and evil desires of one’s lower nature. As it is written in the Hebrew scriptures, “They gave me gall to eat and sour wine to drink” (Psalm 69:21).

In biblical times, gall was compared to the venom produced by poisonous snakes. In sacred symbolism, therefore, bitter gall represents the evil that produces falsity. It is like the toxic substance secreted by wormwood. When this poison is ingested, it can be fatal. As it is written in the Hebrew scriptures, “You have turned judgment into gall, and the fruit of righteousness into wormwood” (Amos 6:12). ⁸

Therefore, when Jesus refuses to drink the sour wine mingled with gall, His action represents His determination to not allow Himself to be poisoned by the false beliefs and evil desires that flow in from hell. Just the mere taste of these tendencies and attitudes is enough for Him to turn away. In describing the false teachings and self-serving attitudes of the religious leaders of that time, the Hebrew scriptures say, “Their grapes are grapes of gall. Their clusters are bitter. Their wine is the poison of serpents and the cruel venom of cobras” (Deuteronomy 32:32-34). ⁹

It is at this point, after Jesus refuses to drink the sour wine mingled with gall, that they crucify Him. Just before nailing Jesus to the cross, the Roman soldiers take off Jesus’ garments and divide them among themselves. As it is written in the Hebrew scriptures, “They divided My garments among them, and for My clothing they cast lots” (Psalm 22:18). Just as they divided the Lord’s garments, the religious leaders of the day divided, perverted, and mistreated the scriptures so severely that their literal meaning was dissipated, debased, and destroyed. ¹⁰

Then, after crucifying Jesus, the soldiers sat down near the cross to keep guard. They also put a sign over Jesus’ head on which was written the mocking accusation, “This is Jesus, the King of the Jews” (Matthew 27:37). The mockery, however, does not end there. Even those who pass by continue to taunt and mock Jesus. They say, “You who destroy the temple and build it in three days, save Yourself! If you are the Son of God, come down from the cross” (Matthew 27:40). And they add, derisively, “He saved others, Himself He cannot save” (Matthew 27:42). Also, “He trusted in God; let Him deliver Him now if He will have Him” (Matthew 27:42-44).

Coming down from the cross was not Jesus’ purpose. Saving His body was not His goal. In the previous chapter, when one of His disciples tried to defend Him, Jesus told him to put down his sword. Jesus did not come to earth to save Himself, or to fight physical enemies. Rather He came to fight the hosts of hell through a frail and finite human body — a body that could feel physical pain, and a mind that could be assaulted by evil. This has been the divine plan all along, and Jesus has accepted it. Therefore, He will not come down. Instead, with unflinching courage, He chooses to suffer to the bitter end the agony and the humiliation of the cross.

Jesus does all of this because of His passionate desire to save humanity — not to save Himself. And He does so despite the taunting and the mockery. It is not just the mockery of the soldiers, or the taunting of the people who pass by. It also includes the insults of the robbers who are being crucified with Him. As it is written, “Even the robbers who were crucified with Him reviled Him” (Matthew 27:44).

The invisible battle

Jesus is on the cross now, abandoned, despised, cruelly mocked, and suffering alone. He has been rejected by the religious establishment, the civil government, the multitudes, the disciples, and even by the two robbers who hang beside Him on the cross. Indeed, as it is prophetically written in the Hebrew scriptures, “He is despised and rejected by men, a man of sorrows and acquainted with grief” (Isaiah 53:3).

But what about the angels? While it is true that they would never reject, despise, or abandon the Lord, they still have their limitations. Although their capacity to understand truth and do good is vast, they are, after all, not divine. ¹¹

Therefore, as Jesus comes into the extremity of temptation, He is assaulted not only by the most wicked and infernal spirits of hell but is also challenged by the angels of heaven. These temptations from the angels are the inmost of all, for they involve a most subtle attack on Jesus’ deepest love and desire. For Jesus, His deepest desire involves His ardent love for the salvation of the human race, a love that will not compel anyone. Such is the nature of the divine love itself, and such is the nature of Jesus’ final temptation on the cross. ¹²

The word “temptation” is normally understood to mean an “allurement” or an “enticement.” In simplest terms, it is seen as the urge to say or do something wrong. But there is a much deeper form of temptation which involves not so much the temptation to say or do evil, but rather the temptation to doubt that the truth we think is really true, and to question whether the good we do really matters.

As this deeper form of temptation continues, it leads to despair and finally to the thought that our lives have been wasted, and that nothing we do has any significance. There is no particular “urge to do evil,” but rather a much more subtle urge to simply give up on everything and everyone, including our loved ones, our life’s purpose, our God, and even ourselves. As the despair deepens and the sense of hopelessness intensifies, life seems altogether bleak, our efforts seem meaningless, and we lack a sense of purpose or direction. We find ourselves entertaining thoughts and questions like, “It’s a waste of time,” “What’s the point?” and “It’s a lost cause.” These are the kind of thoughts and doubts that arise in the depths of despair. ¹³

Now, as Jesus is being crucified, much to the sorrow of the angels, we can only surmise that they are coming into great despair about the future of the human race. They may be wondering if humanity can ever be saved through the mere gift of freedom. Perhaps they are crying out something like, “Oh, Lord, You must do something! It can’t end like this. There is so much more work to be done. Please, don’t give up like this. Use your power to come down from the cross, even it might interfere with human freedom.”

This is one of the most difficult forms of temptation. It occurs when those closest to us suggest that we come down from our highest principles and noblest aspirations. As it is written in the psalms, “If an enemy were insulting me, I could endure it; if an enemy were raising himself against me, I could hide from him. But it is you, a person like myself, my companion, and my close friend” (Psalm 55:12-13).

The pressure is on now — even more than in Gethsemane — and it is coming from all sides. Many would love to see Him come down from the cross so that He might set up an earthly kingdom. The people who pass by say that He should come down from the cross to demonstrate that He is truly the Son of God. The religious leaders taunt Him to come down from the cross, saying, “He saved others, but He cannot save Himself.” And now, even the angels, may be urging Him to come down from the cross, and end the anguish so that He might continue His work of salvation. ¹⁴

What no one can see, not even the angels, is that Jesus is not giving up. He is fighting an invisible battle against the subtlest and most diabolical of all the hells. And it will be a fight to the finish. Throughout this mighty battle, it is important to remember that the nature Jesus took on is human, and therefore subject to temptation. None of us likes to suffer, and none of us would choose to endure the agony of crucifixion, especially if it appears to be a useless endeavor.

Similarly, none of us would want to see our loved ones choosing lives that lead to misery and destruction. It is only natural to use whatever influence we have to direct them onto a different course. This is also true in Jesus’ case. As much as He desires to see all people choose heaven, Jesus knows that people cannot be compelled to believe truth, nor can they be compelled to love good. This is the way He designed the universe, knowing that our very humanity consists in being free to understand and love the things which proceed from God, without compulsion. ¹⁵

In this regard, we should also consider the onslaughts of the hells that are attacking Jesus, endeavoring with all their fury to stir up bitter thoughts and emotions. Like all of us, Jesus would be tempted to vindicate Himself and prove His innocence. Instead, He chooses to remain silent. Like all of us He would be tempted to fight back, to retaliate, to defend Himself against those who are so cruelly abusing Him. But He does nothing of the sort.

Instead, Jesus remains on the cross without a word of complaint. All the while, He is fighting inner combats more painful than the pain caused by the iron spikes that are piercing His hands and feet. Regardless of the pain, both external and internal, Jesus remains steadfast in His mission. He will fight against hell, even as it unleashes its full fury against Him. He will fight against hell until He has expelled every last vestige of evil from His inherited humanity, subordinated it, and put it back in its place.

Therefore, Jesus does not come down from the cross. In all of this, Jesus understands that belief cannot be compelled through external miracles. After all, the many miracles that He performed during His public ministry had little effect on the crowd who had now gathered to crucify Him. His greatest miracle, therefore, will be an inward one. It will be much more than a miracle in which He comes down from the cross. Instead, it will take place through a severe trial of faith — a trial that will lead to a complete victory over the hells and the glorification of His humanity. ¹⁶

A practical application

The word “temptation” is often associated with the anxiety that might accompany situations such as a financial loss, or an insult, or an unfavorable medical report. When our response to these situations is on the level of grief over a monetary setback, or sadness about our wounded pride, or sorrow about our physical condition, it is called a “natural temptation.” These same situations, however, can become spiritual temptations when they lead on to a loss of faith in God. As a practical application, then, the next time you experience a setback, do not allow the disappointment associated with that setback to cast doubt on God’s continual presence and protection in your life. Do not let it bring you down. Instead, hold on to hope. As the Lord says through the Hebrew scriptures, “I know the plans I have for you … plans to prosper you and not to harm you, to give you a future and a hope” (Jeremiah 29:11). Also, “I wait for the Lord, my soul waits. And in His Word I do hope” (Psalm 130:5). ¹⁷

Victory on the Cross

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45. And from the sixth hour there was darkness over all the earth until the ninth hour.

46. And about the ninth hour Jesus cried out with a great voice, saying, “Eli, Eli, lama sabachthani?” That is, “My God, My God, why hast Thou forsaken Me?”

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Although this chapter begins with the words, “When morning came,” the daylight did not last. Darkness came quickly, and by noon there was “darkness over all the earth” (Matthew 27:45). This darkness continued for three more hours until Jesus cried out in a loud voice, “Eli, Eli, lama sabachthani?” which is Aramaic for “My God, My God, why have You forsaken Me?” (Matthew 27:46).

As long as Jesus is in temptation, He is assailed with doubts about God’s presence and stricken with despair about the future of humanity. To combat the doubt and despair insinuated by the hells, Jesus brings sacred scripture to mind. This is when He quotes the opening line of Psalm 22, saying, “My God, my God, why have you forsaken Me?”

Although this is the only part of the psalm that Jesus is quoted as saying out loud, the psalm goes on to call upon God for salvation. As it is written, “Save me from the lion’s mouth” (Psalm 22:19), and in the very next verse the psalmist says, “You have answered me” (Psalm 22:20). The rest of the psalm goes on to praise and glorify God who rescues His people from all their trouble, releases them from all their pain, and rules over all their nations (see Psalm 22:21-28). ¹⁸

But these are just a few of the verses from Psalm 22, a psalm that begins in despair, ends in trust, and leads on to Psalm 23 which records some of the most comforting words in all of the scriptures. Beginning with the words, “The Lord is my shepherd, I shall not want,” the twenty-third psalm moves on to describe what faith looks like in the midst of temptation. As it is written, “Yea, though I walk through the valley of the shadow of death, I will fear no evil, for You are with Me” (Psalm 23:4). And it ends with these words of assurance: “Surely, goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever” (Psalm 23:6). ¹⁹

In brief, the more the hells poured in their accusations, condemnations, and attacks, the more Jesus found solace and protection in the sacred scriptures. This took place not just on the cross, but throughout His life on earth (see, for example, Matthew 4:1-11). Relying on truth from the sense of the letter of the Word, Jesus was able to dispel evil, open heaven, and become more closely aligned with His inner divinity. Every time Jesus did so, He became more and more intimately united with the scriptures until He eventually became the Living Word — the embodiment of Divine Truth in human form. ²⁰

Jesus’ last words on the cross, then, “My God, My God, why have You forsaken Me?” begin by describing Jesus’ final agony and darkest despair. But when it is realized that these words are just the beginning of a psalm — a psalm that Jesus knew well — a much deeper message is revealed. It is an inspiring picture of unwavering faith during times of severe trial, and a soul-stirring example of love that remains steadfast even in the presence of enemies. Therefore, it can be said that in a place beyond the anguish and despair that Jesus felt, there was an inner victory. It was the victory of faith over doubt, and love over hate. This was Jesus’ victory on the cross. ²¹

The reality of Jesus’ suffering

By taking on our fallen humanity, Jesus was able to meet and conquer every spiritual torment that a human being might undergo. This includes the final, and most piercing torment of all — the feeling that one has been abandoned by God.

Through taking on the role of a finite human being, Jesus went through this agony not only to conquer and subjugate the hells, but also to show us how it could be done. In order to do this, Jesus had to deal with the temptation to feel abandoned by God. In so doing, He could meet and conquer that particular hell. To put it another way, He could demonstrate that no matter what happens, no matter how furiously we are assailed by the hells, God is still with us.

Like Jesus, we also experience times that may feel like crucifixion. These are the times when we must fight against evil desires and false thoughts as if we are fighting from ourselves while acknowledging that all the power to do so is from the Lord alone. Accessing that power requires prayer. But prayer alone, even the most fervent prayer, will not chase away the evil desires and false thoughts that arise within us if we do not do our part. Therefore, we must cooperate with the Lord by remaining faithful in times of doubt, resilient in the face of adversity, and determined when feeling despair. ²²

No matter what happens to us, no matter how strongly we are assailed by doubts and despairs, we must cling to the truth that there is a God who loves us and is supporting us throughout our every trial. This is a God who will never abandon us — a God who will suffer anything for us, even the agony of the cross. But we must do our part; we must fight with the strength of Samson who, with his last breath, tore down the pillars of the Philistines. We must fight even as Jesus fought, against all that is evil and false within us so that we may be born again as children of God. We must never surrender. ²³

Despite His physical agony and regardless of His momentary doubts, no living person, no devil of hell, and no angel of heaven can convince Jesus to come down from the cross or abandon His all-important mission. Throughout it all, He remains steadfast and unwavering in His firm resolve to fulfill the purpose for which He came: to subjugate the hells, glorify His humanity, and, thereby, make it possible for people to be saved. And because He is fighting for the salvation of the entire human race and doing this from pure love, He is inmostly aware that He cannot help but be victorious. ²⁴

A practical application

There are times in each of our lives when we might feel alone, abandoned, and separate from God. We may be in doubt about God’s presence and power to save. Many people before us have gone through a similar struggle — even as Jesus did. But God did not come to earth merely to take away our suffering. Rather, He came to take away our sin. Suffering is a symptom, but sin is the cause. When the cause is removed, the symptoms disappear. The remedy is to keep trusting in God, no matter what. This includes faith that God can bring good out of any situation — perhaps not immediately, but certainly eventually. As a practical application, then, remember that the Lord can bring you through any situation you might be facing. If you think you are alone, you will sink even further. But if you remember that the Lord is with you, fighting beside you, and working through you, your eventual victory is assured. As it is written in the Hebrew scriptures, “The Lord your God is going with you, to fight for you against your enemies, and to give you victory” (Deuteronomy 20:4). ²⁵

Glorification: The Other Side of Temptation

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47. And some standing there, hearing [it], said, “This [Man] calls for Elijah.”

48. And straightway one of them running, and taking a sponge, and filling [it] with vinegar, and placing [it] on a reed, gave Him to drink.

49. But the rest said, “Let be, let us see if Elijah will come to save Him.”

50. And Jesus, again crying with a great voice, let [forth] the spirit.

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In the concluding verses of the Hebrew scriptures, God says, “Behold, I will send Elijah the prophet before the great and dreadful day of the Lord” (Malachi 4:5). Many understood this to be a final prophecy concerning the advent of the Messiah who was about to come. Therefore, when Jesus cried out, “Eli, Eli,” some think that He might be calling for Elijah the prophet. In response, they quickly fill a sponge with vinegar, place it on a reed, and give Him something to drink (see Matthew 27:47-48). But others, continuing the mockery, say, “Let it be. Let’s see if Elijah will come to save Him” (Matthew 27:49).

This kind of mockery was an essential part of the Lord’s suffering on the cross. That’s because everything they did to Him represented the way they mistreated the Word. Just as they mocked and mistreated Jesus, they also mocked and mistreated His teachings. All of this was part of the mental anguish Jesus suffered while on the cross. But He continually drew upon those more interior resources — especially that inmost confidence that whoever fights from pure love will prevail.

The crueler and more ferocious the onslaughts, the deeper He went, continuously accessing the sacred truth that He knew, and allowing that divine truth to become a receptive vessel for the inflowing divine love. In so doing, through combat after combat, Jesus progressively glorified His humanity until the divine truth in His mind, called “the Son of Man,” became united with the divine love within Him, called “the Father.” ²⁶

Jesus’ passion on the cross, then, is the culmination of a long series of fearsome battles that He waged against hell. As He defeated the last of the hells, He subjugated them for eternity so that they could never again recklessly overwhelm humanity. Because this was the end of that combat, it is written that “He cried out again with a loud voice and yielded up His spirit” (Matthew 27:50). ²⁷

Through a lifetime of undergoing temptations, expelling evils, and drawing upon the divine love within Him, Jesus Christ became much more than the incarnation of God in a weak and fragile human body that died upon the cross. Rather, He became the living God in a new and glorified Humanity — the Divine Human that we can know, approach, and love.

This process, through which Jesus gradually filled Himself with divinity until every cell was fully divine — including every thought and every emotion — is called “glorification.” It is because of the glorification process that God can now be with us in a divine natural form. This means that we no longer have to worship an infinite, unknowable, invisible God. Instead, we can worship a visible God — the Lord Jesus Christ in His glorified humanity. ²⁸

A practical application

It is noteworthy that in the time of His greatest despair, Jesus turned to the scriptures for consolation, strength, and hope. As a practical application, then, follow Jesus’ example. In times of temptation, use the truth that you know to open the way for the Lord to flow in with love and power. Whenever you meet temptations in this way, you develop, you grow, and you become more closely aligned with God. Each time you turn aside from evil, good flows in and takes its place. Each time you refuse to think or say what is false, truth flows in and takes its place. Each time you oppose the urge to criticize, or blame, or find fault, heavenly thoughts and emotions flow in, and take their place. Each time you shun evils as sins against God, and each time you do good not from yourself but from God, you will not only be taking another step forward along the path of your regeneration, but you will also be glorifying God. ²⁹

Acknowledging Jesus’ Divinity

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51. And behold, the veil of the temple was ripped in two, from the top to the bottom; and the earth was shaken; and the rocks were ripped [open];

52. And the sepulchers were opened, and many bodies of [the] holy [ones] that slumbered arose,

53. And coming out of the sepulchers after His resurrection, entered into the holy city, and appeared to many.

54. And the centurion, and they that were with him, keeping [watch over] Jesus, when they saw the earthquake and those things that were done, feared greatly, saying, “Truly this was the Son of God.”

55. And many women were there, beholding from afar off, who followed Jesus from Galilee, ministering to Him,

56. Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

57. And when it was evening, there came a rich man from Arimathea, whose name was Joseph, who also himself was a disciple of Jesus.

58. He coming to Pilate asked for the body of Jesus. Then Pilate ordered the body to be given up.

59. And Joseph, taking the body, wrapped it in a clean cloth,

60. And put it in his new sepulcher, which he had hewn in the rock; and rolling a great stone onto the door of the sepulcher, he went away.

61. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

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Immediately after Jesus yielded up His spirit, signaling the end of the crucifixion, it is written that “the veil of the temple was torn in two from top to bottom, the earth shook, and the rocks split. Then the graves were opened and the bodies of many holy people who had fallen asleep were raised” (Matthew 27:51-52).

This represents a top to bottom reorientation in our way of thinking. The tearing of the veil represents the revelation of new truth — truth that not only reveals the error of our ways but also reveals how we might begin to walk in the light of a new understanding. The earthquakes that follow, along with the splitting of the rocks, represent a complete shaking up of what we consider to be good (“the earth quaking”) and what we consider to be true (the rocks splitting).

When this happens, and we discover a new way to live, we are raised from our previous lives and start a new life. Therefore, it is written that when the earth shook and the rocks split, “the graves were opened.” Those who had been asleep to spiritual life were awakened. Spiritually speaking, they had risen from death to life. ³⁰

In general terms, these upheavals in nature represent our resurrection from natural life to spiritual life. It is a resurrection from being primarily concerned with oneself and worldly pleasures to being primarily concerned with loving God and serving the neighbor. During these times of spiritual upheaval, our buried affections and tender feelings begin to resurface. They are “raised,” as it were, “out of their graves.” As it is written, “And many bodies of saints who had fallen asleep were raised” (Matthew 27:52).

As we emerge from our “graves” of selfishness and from our deep “sleep,” we become more sensitive to spiritual values, more aware of the needs of others, and have a greater desire to be of service. In other words, we are becoming alive and awake to spiritual reality.

Finally, as we emerge from the graves of selfish concern, especially after having been asleep to spiritual values for many years, we “go into the holy city.” This represents our re-awakened desire to go to the Word (the “holy city”) and eagerly learn about the truths that lead to eternal life. When veil-tearing, earth-shaking, rock-splitting miracles like these are taking place within us, we become like the witnesses at the foot of the cross who cry out, “Truly, this was the Son of God!” (Matthew 27:54).

The beginning of a new spirituality

The events that took place during Jesus’ crucifixion — darkness at noon, the tearing of the veil, the earthquake, the splitting of the rocks, and people coming out of their graves — were astonishing. From this point onwards, no one blasphemed or taunted Jesus. His crucifixion was no longer a scornful, derisive, mockery. Rather, it became transformed into a scene of sacred awe. Something truly miraculous had happened.

Suddenly, the same crowd that wanted to see Him crucified now began to openly acknowledge His divinity. This is accompanied by a re-awakening of love among the multitudes — represented by the “many women” who are taking notice. As it is written, “And many women who followed Jesus from Galilee, ministering to Him, were looking on from afar” (Matthew 27:55).

Whenever we weather the storms of temptation, and make it through the upheavals of life, we come into a fuller appreciation of Jesus’ divinity. We are like the witnesses who said, “This was the Son of God.” At the same time, our love for Jesus re-emerges — just as the women who had been holding their distance now reappear.

At such times, we acknowledge that He alone has brought us through our troubles. This is represented by the presence of Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons who have all returned to minister to Jesus (see Matthew 27:56). These women represent the re-awakened affections in us that are drawn to Jesus, acknowledging His divinity.

Along with these re-emerging affections, represented by the three women, comes the desire to live by the truth that Jesus teaches. This is represented in the next episode when a rich man named Joseph of Arimathea comes forward to request Jesus’ body (see Matthew 27:57-58). In sacred scripture, the phrase “a rich man” signifies one who has a great deal of knowledge about goodness and truth. Such a person is spiritually wealthy. ³¹

The problem with the religious leaders who sought to destroy Jesus is not that they did not have access to the truth. In fact, they could have been “rich” with truth. But they had dissipated, perverted, and destroyed the truth by using it to advance their own interests, promote their own agendas, and to dominate rather than to serve. That religious era, therefore, had come to an end, and a new one was being raised up to take its place. The coming forward of the three women along with Joseph of Arimathea represent the beginning of this new spirituality.

When Joseph of Arimathea goes directly to Pilate and asks for the body of Jesus, Pilate grants his request. As it is written, “Pilate commanded the body to be given to him” (Matthew 27:58). In the tender scene that follows, Joseph wraps Jesus’ body in a clean cloth and lays it in a new tomb, hewn out of a rock. Then, after rolling a large stone against the door of the tomb, he departs. We are left with a final picture of Jesus wrapped in linen and laid in a new tomb, with a large stone blocking the entrance. As this episode closes, Mary Magdalene and the other Mary are sitting nearby, opposite the tomb (see Matthew 27:59-61).

A practical application

There are dark times in our lives when the Word does not seem to be speaking to us. We may read the literal words, but we do not hear the Lord’s voice or feel His presence. There is no light in our darkness. Nevertheless, if we wait patiently, like the two Marys, and if we respectfully regard the literal teachings of the Word, like Joseph of Arimathea, something might arise. All we need to do at such times is meditate on a passage of scripture with the uses of life in mind. If we do this prayerfully, guided by faith in the Lord’s goodness, something might arise out of that “new tomb.” As a practical application, then, allow the Lord to speak to you through His Word. You may not hear an audible voice, but if you read with the thought in mind, This is the Lord speaking to me, you may see something that you had not seen before, perhaps a specific application to your life. These are the kinds of miracles you can expect whenever you read the Word reverently, thinking in terms of how the Lord is secretly guiding you to be a wiser, more loving, and more useful human being.

Sealing the Tomb

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62. And on the morrow, which is [the day] after the Preparation, the chief priests and the Pharisees were gathered together to Pilate,

63. Saying, “Lord, we remember that the deceiver said, while He was yet living, After three days I will arise.

64. Order therefore that the tomb be secured until the third day, lest His disciples coming by night steal Him, and say to the people, He is risen from the dead; and the last error shall be worse than the first.”

65. And Pilate declared to them, “You have a guard; go, secure [it] as you know [how].”

66. And going they secured the tomb, sealing the stone, with the guard.

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The previous episode ended with a description of the two Marys sitting opposite the tomb, watching and waiting. It suggests the way each of us can wait patiently for the Lord to speak to us through the inspiration and guidance that arise from the sacred scriptures.

At the same time, however, there is another force that wants to keep the tomb well sealed so that nothing might arise. This force fears the light of truth and strives to keep things in darkness. It wants to silence the voice of God. This is represented in the next episode by the words of the religious leaders. Coming to Pilate, they say, “Sir, we remember while He was still alive, how that deceiver said, ‘After three days I will rise.’ Therefore, order that the tomb be made secure until the third day lest His disciples come and steal Him away and say to the people, ‘He has risen from the dead’” (Matthew 27:63-64).

Once again, we see a representation of the two opposing forces in us. On one side, there is the tender picture of Jesus being cared for by Joseph of Arimathea and watched over by the two Marys. This is a picture of our faith in the Word and our desire to be inspired by its teachings. On the other side, the religious leaders want to make sure that Jesus’ body remains entombed. For them, the worst possible thing that could happen is that Jesus’ disciples steal the body and spread a rumor that Jesus has risen. As they put it, “If His disciples tell the people, ‘He is risen from the dead,’ the last error shall be worse than the first” (Matthew 27:64).

The fearful words of the religious leaders remind us that there is a part of us that does not want to hear what the Word has to say. It is the part of us that prefers to remain in darkness, the part of us that is represented by the religious leaders who resent Jesus’ power and influence. Remembering Jesus’ promise that He would rise again in three days, they want to make sure it will not come to pass. Therefore, they ask Pilate to set a guard and secure the tomb. But Pilate is no longer willing to comply with their wishes. “You have a guard,” he says to the religious leaders. “Go your way and make it as secure as you know how” (Matthew 27:65).

In response, the religious leaders “went and made the tomb secure, sealing the stone and setting the guard” (Matthew 27:66). There are places within the human spirit that are dead set against allowing Jesus to be a living influence in our lives. These are the places that “seal the stone and set the guard.”

The two Marys, on the other hand, represent those qualities within us that await Jesus’ promised return. It is the expectation of new life, even in the midst of what appears to be death. Whether we are speaking about the inner meaning of the Word rising up out of the letter, or Jesus rising up from the grave, it suggests that new life can rise up within us. The religious authorities, however, want to keep Jesus out of sight — permanently. They want to make sure that the tomb is kept sealed.

A practical application

Jesus came to subdue the hells, not to destroy them. Through His victories in temptation, He provided that the hells could no longer overpower and dominate people. But people can still choose to be led by their lower nature and driven by selfish desires. In this way, the Lord preserves human freedom. In every moment, we can choose to be led by our highest principles of goodness and truth or be led by base desires and self-centered thoughts. It is this essential struggle between good and evil forces within each of us that is portrayed in this episode. As a practical application, then, know that you always have a choice. You can choose to reject the protective truths of the Lord’s Word, thereby exposing yourself to the violence and fury of the hells. Or you can avail yourself of the Lord’s protection and guidance, thereby overcoming every hellish attack. As it is written in the Hebrew scriptures, “Choose this day whom you will serve…. As for me and my house, we will serve the Lord” (Joshua 24:15).

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