The last stage of the Savior's humiliation.
John, who presents to us the most sublime views of the Divine nature and glory of the Christ, does not shrink from relating in this passage to how deep humiliation that Christ condescended.
I. THE HISTORICAL PURPOSE FULFILLED BY CHRIST'S BURIAL. It is observable that all four evangelists record, and with many details, the interment of the Son of man. This is accounted for, not so much by any intrinsic importance belonging to burial, as by its intermediate position between the crucifixion and the resurrection of our Lord.
1. The burial of Jesus is of moment, as establishing the fact of his actual death. It has been absurdly contended by some infidel theorizers, at a loss to know how to deal with the evidence for our Lord's subsequent appearances, that he did not really die upon the cross, that he merely fell into a swoon, from which, under the care of his friends, he recovered. If such had been the case, the body could not have been laid in the tomb and left there.
2. The narrative is also conclusive as to the reality of our Lord's resurrection. He could not have risen from the dead unless he had first died. It is not possible to disconnect the several parts of the narrative from one another. As it stands, the record is consistent and credible.
II. THE APPLICANT AND THE APPLICATION. It is remarkable that, in the very crisis when the professed and prominent disciples of Jesus were timid and vanished from the scene, two secret disciples came forward and discharged the last offices of friendship for the Lord in his humiliation. Of Joseph we know that he was from Arimathaea, that he was rich and an honored member of the Sanhedrin, that he did not agree to the condemnation passed upon the Prophet of Nazareth; We also know concerning his religious position that he was one of those who were looking for God's kingdom to be set up, and that he was a disciple of Jesus, though secretly, for fear of the Jews. With Joseph was associated Nicodemus, who seems to have been emboldened by the example of Joseph to come forward, to declare his affection for Jesus, and to take part in the interment of his Master. An illustration of the contagion of a courageous example, which may be commended to those who are hesitating between secret and open discipleship. With respect to Pilate, it is to be observed that, as he had no personal hostility to Jesus, and probably took a pleasure in annoying the Jewish leaders, he was naturally willing enough, apparently without being bribed, to agree to the request of Joseph. He satisfied himself, by the testimony of the centurion, that Jesus was dead, and then suffered the applicant to take the body. Thus neither was the corpse exposed during the Paschal solemnities, nor was it consigned to the indignity of a criminal's interment.
III. THE PLACE AND MANNER OF THE BURIAL. Tender care is manifested in every line of this picture. Affectionate hands wound the body in folds of costly linen. Consecrated wealth placed myrrh and aloes in the folds. Generous fellowship offered the tomb which was designed for the owner's family, but which was deemed to be honored and sanctified by becoming the temporary abode of the Savior's form. Strong and willing hands rolled the great stone against the opening to the rock-hewn sepulcher. Reverent and loving women, who had watched the Sufferer when on the cross, now watched the lifeless body consigned to its peaceful resting-place. These are homely incidents, but they are hallowed and glorified by the human love which they reveal. Fancy lingers by the garden which was the scene of these ministrations, and finds it seemly that, as a garden had witnessed the Savior's agony, a garden also should witness his repose.
IV. THE WONDROUS FACT OF CHRIST'S BURIAL. That Jesus, being what he was, the Son of God, the Lord of glory, the King of men, should consent to die and to be buried, is amazing indeed. That such a life—a life devoted to benevolent purposes, a life evincing the possession of irresistible power—should end in the grave, this appears altogether anomalous. That men should slay their Savior, that he should consent to die, that the Father in heaven should suffer such an end to such a career,—this must fill a thoughtful and sensitive observer with wonder akin to fear! Earth was for some hours the sepulcher of the Son of God!
V. THE RELIGIOUS SIGNIFICANCE OF THE BURIAL OF CHRIST.
1. We remark Jesus sharing the whole of our lot in its utmost humiliation. He who stooped to the manger at his birth did not disdain the grave after his death. As Son of man, he would shrink from no human experience. It behooved him in all things to be made like his brethren. Thus he qualified himself to be at once our Representative before God, and our eternal Brother—a High Priest touched with a feeling of our infirmities.
2. We remark that the end of our Lord's humiliation was the beginning of his glory and reign. He was made perfect through suffering. Through the grave he passed to the throne. His "precious death and burial" were the means and the introduction to the majesty and dominion which are his of right, and his for ever.
VI. THE PRACTICAL LESSONS OF CHRIST'S BURIAL.
1. Our obligation to gratitude and love is brought strikingly before our hearts when we thus learn what our Savior bore for us.
2. Christians are spiritually to share Christ's death and sepulture. They are buried with Christ,—by their baptism unto his death.
3. The grave loses its terrors to those who know that Jesus shares it with his people. As the tomb could not hold him, so the stone which seals his people's sepulcher shall surely be rolled away.—T.
HOMILIES BY B. THOMAS
The division of his garments.
Notice this circumstance—
I. As ILLUSTRATIVE OF CERTAIN THINGS WITH REGARD TO THE CRUCIFIERS AND THE CRUCIFIED.
1. With regard to the crucifiers.
2. In relation to the crucified One. It indicates:
II. AS AN ACT OF SELFISH RAPACITY. "The soldiers," etc.
1. They were inspired by the love of sordid gain. Every base principle in existence was represented on Golgotha that day. All the vultures of hell hovered over the cross ready to descend on their respective prey. And among the dark groups was the love of gain ready for his garments. It cared for nothing else.
2. This was confirmed by habit and custom. The clothes of the victim were their fee for the execution. It was not such a profitable job then as it is now. But you will find people willing to do anything for a little worldly advantage. They will hang you for your clothes; they will murder you physically or morally, which is worse still, for the attainment of a little selfish end. His own disciple sold him for thirty pieces of silver: why, then, should we wonder at these rough and ignorant soldiers crucifying him for his garments? And this demon of selfish gain was sanctioned by law.
3. It was done with great haste. As soon as he was crucified, before he was dead, they hastened to divide his garments under his very eyes. In this they are typical of a good many more. The love of gain is ever in haste. The votaries of selfishness are ever in a hurry. As soon as the victim is safe in the grip of affliction, they begin to search for the keys. The grave is opened before almost he has breathed his last.
4. The division is just and fair. This is one redeeming quality in the affair. Rather than spoil the vest, they cast lots for it. This probably arose from selfishness, each one hoping it would be his; but, if selfish, it was wise, and an example to many in dividing the spoil. It is better to cast lots or leave a thing alone, than render it worthless. There is some honor amongst thieves, yes, more than among many men of higher standing. "The children of this world are wiser," etc.
III. AS THE FULFILMENT OF SCRIPTURE. "That the Scripture," etc.
1. Christ was the great Subject of ancient Scripture. His incarnation, character, and many incidents of his life and death were foretold centuries before he made his appearance. Many of the prophets described him as if he were really present to them. David, the great anti-type of the Messiah, was often so inspired that he personified him, and related facts as if they had actually happened in his own experience, whereas they related entirely to the coming King. Such was his reference to the parting of his garment.
2. In the life and death of Christ the ancient Scripture was literally fulfilled. Even in the division of his garment.
3. This literal fulfillment of ancient Scripture was a remarkable proof of the Messiahship of Jesus—that he was the Divine One promised of old, and with whom the old dispensation was in travail. Even the division of his garment testified to his identity and the Divinity of his mission; and these soldiers bore unconscious testimony to his Messiahship.
LESSONS.
1. Everything connected with true greatness becomes interesting. The birthplace of a great man, the house in which he afterwards lived, the chair in which he sat, and the staff he carried. The garments of Jesus are full of interest, especially the seamless vest. The disposal of even his garments is not passed unnoticed.
2. The garments of Jesus fell into thoughtless hands. One is almost curious as to who had the pieces of the robe, and who had the seamless tunic. What an exchange! The vest once worn by the Son of God was afterwards worn by a thoughtless soldier. It was well that none of his garments fell to his friends; if so, there would be a danger of idolatry.
3. The garments of Jesus lost their virtue when he ceased to wear them. The outer robe, the hem of which was so healing to faith, was so no more. The virtue was not in the garment, but in the wearer. He gave greatness and virtue to everything connected with him.
4. Let us arrange our affairs as far as we can ere we die, and leave the rest to the lottery of events, which is ever under Divine control. It matters but little to us what will become of our garments after we finish with them. If we have them as long as we require them, we should feel thankful.—B.T.