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Matthew 27:50
Verse
Context
Sermons
Mike Cleveland
Neil Rhodes
John E. Brown
Carter Conlon
J. Sidlow Baxter
Peter Orasuk
Don CourvilleSummary
Commentary
- John Gill
- Tyndale
John Gill Bible Commentary
And behold, the vail of the temple was rent in twain,.... Just at the time that Christ spake with so loud a voice, and expired, and which was at the time of the offering up of the evening incense; and so must be seen by the priest that was then offering, and those that assisted him, for the incense altar was near the vail; and which must be a very astonishing sight unto them: the vail was of a very great thickness; it was made of fine twined linen, Exo 26:31, and it is a rule with the Jews (t), that "where ever mention is made in the law of fine linen, or fine twined linen, it means a thread six times doubled: and whereas this was made of blue, and purple, and scarlet, Jarchi's note on the place is, that "every kind was doubled with each thread of six threads. His sense is more clearly expressed in his note on Exo 26:1, "lo! here are four sorts to every thread; one of linen, and three of wool, and every thread is six times doubled; behold four sorts when they are twisted together, make twenty four doubles to a thread. Yea, some of them make it to be forty eight doubles (u). What a thick piece of tapestry must this be! and this makes the rending of it the more amazing; for no doubt but that the vail of the second temple was made after the manner of the first; and this was rent from top to bottom; and which was no less than forty cubits in length, which was the height of the holy of holies in the second temple; and which made the rent the more astonishing. The account the Jews give of the vail, is this (w): "R. Simeon ben Gamaliel said, on account of R. Simeon, the son of the Sagan, the thickness of the vail is an hand's breadth, and it is woven of seventy two threads, and every thread has twenty four threads in it: it is forty cubits long, and twenty broad, and is made of eighty two myriads; (which is either the number of the threads in it, or the sum of the golden pence it cost. Some copies read, is made by eighty two virgins (x);) two are made every year; and three hundred priests wash it. The Syriac version renders it, "the face of the gate of the temple"; by which may be meant, perhaps, the vail of the gate of Ulam, or of the porch (y). The Jews have a tradition (z) that "forty years before the destruction of the temple, the gates of it opened of themselves. R. Jochanan ben Zaccai reproved them, saying, O temple! temple! wherefore dost thou fright thyself? I know thy end is to be destroyed; for so prophesied of thee Zechariah, the son of, Iddo, "open thy gates, O Lebanon", &c. Zac 11:1. But whether this may be referred to in the above version, or has any reference to the evangelic history, I will not say. Other writers, as Josephus (a), and Egesippus (b), speak of the eastern gate of the city, which was of brass, and as much as twenty men could shut, opening of its own accord, before the destruction of the temple; which perhaps the Jewish tradition rather regards. This rending of the vail was done, as some think, in token of mourning for, and testifying abhorrence at the crucifixion of Christ; the temple rending its garments, the vail, at the death of its Lord, proprietor, and type, as the high priest did his at supposed blasphemy; or to show that the Lord, who had taken up his residence in the most holy place between the cherubim, over the mercy seat, in thick darkness, was now about to remove, and leave the house desolate; or it signified the rending of Christ's flesh, the breaking of his body for us, which was typified by the vail; see Heb 10:20, and may also denote both the fulfilment and abrogation of the ceremonial law, which had its end in the death of Christ; and likewise the more clear discoveries of the mysteries of grace under the Gospel, in which they are laid to open view, and are beheld with open face: to which may be added, that this pointed out, that the way to the holiest of all, to heaven, of which this was a figure, was now made manifest; and was plain and accessible, as it was, first to Christ, who entered by his own blood, as the forerunner; and also to his people, who likewise have boldness to enter by the same, And the earth did quake: whether this earthquake reached only to the spot of ground where Christ was crucified, and on which the city and temple of Jerusalem stood; or whether it extended to other parts of the earth; since, in the reign of Tiberius Caesar, as Pliny (c) relates, there was an earthquake, in which twelve cities in Asia fell, is not certain. However, it was an indication of the divine anger and resentment, and in detestation of the sin of crucifying Christ; see Psa 18:7, and was an emblem of the shaking and removing of the Jewish church state and ordinances, Heb 12:26. And the rocks rent; which were near Mount Calvary, and about Jerusalem; and, as we are told, the clefts are to be seen to this day, and which appear to be supernatural. This was also a token of divine wrath and fury, Nah 1:5, and a rebuke of the stupidity and hardness of the Jews, who were unmoved when rocks were rent asunder, being harder than they; and an emblem of the future conversion of many through the powerful ministry of the word, and in consequence of Christ's death; when hearts, as hard as rocks, were broke in pieces, stony hearts taken away, and hearts of flesh given; of which the three thousand being pricked to the heart under Peter's sermon, were an instance, (t) Maimon. Cele Hamikdash, c. 8. sect. 14. Kimchi in Sepher Shorash rad. (u) T. Hieros. Shekalim, fol. 51. (w) Misn. Shekalim, c. 8. sect. 5. Shernot Rabba, sect. 50. fol. 144. 2. Bernidbar Rabba, sect. 4. fol. 183. 2. (x) Vid. Bartenora & Yom. Tob. in ib. (y) Vid. Bartenora in ib. (z) T. Bab. Yoma, fol. 39. 2. Jarchi & Kimchi in Zech. xi. i. Ganz Tzemach David, par. 1. fol. 25. 2. (a) L. 8. c. 12. (b) L. 5. c. 44. (c) L. 2. c. 84.
Tyndale Open Study Notes
27:50 Each of the four Gospels highlights different aspects of Jesus’ last moments. • released his spirit: This emphasizes the sovereignty of Jesus in that he released himself to death (see also John 19:30). • shouted out again (see Matt 27:46): This cry was Jesus’ final prayer (see Luke 23:46).
Matthew 27:50
The Death of Jesus
49But the others said, “Leave Him alone. Let us see if Elijah comes to save Him.”50When Jesus had cried out again in a loud voice, He yielded up His spirit.51At that moment the veil of the temple was torn in two from top to bottom. The earth quaked and the rocks were split.
- Scripture
- Sermons
- Commentary
Hebrews 2:5-15
By Mike Cleveland1.9K34:27ManhoodMAT 27:50GAL 6:14HEB 2:5In this sermon, Mike Cleveland discusses the difference between human achievement and divine accomplishment in relation to achieving heaven. He emphasizes that Christianity teaches that we cannot do anything to achieve heaven, as it has already been accomplished through the death and resurrection of Jesus Christ. Cleveland explains that although we are responsible for sin, the victory over sin has already been gained through the cross. He shares his personal experience of being a slave to sin for fifteen years and how he found freedom through Christ. The sermon encourages listeners to seek victory over sin and offers resources to help in this journey.
The Offense of the Cross
By Neil Rhodes1.4K47:00PSA 22:1MAT 27:35MAT 27:38MAT 27:46MAT 27:50In this sermon, the speaker discusses the controversy surrounding a movie about Jesus and the power of the cross. They emphasize that while the movie may be seen as foolishness to some, it is the power of God to those who believe. The speaker then delves into the events of Jesus' crucifixion, highlighting the tearing of the temple veil as a symbol of God's triumph over the devil's attempts to separate humanity from Him. They also mention the conversation between Jesus and the two thieves, illustrating the choice between accepting or rejecting Christ that individuals will always face.
The Cross
By John E. Brown97003:18MAT 6:33MAT 27:32MAT 27:50JHN 19:162CO 5:19HEB 5:7HEB 7:25In this sermon, the speaker focuses on the significance of the Garden of Gethsemane scene in the life of Jesus. He emphasizes that Jesus offered prayers and supplications with strong crying and tears to God, who was able to save him from death. The speaker highlights that angels came to strengthen Jesus in the Garden, preventing him from dying of a broken heart before reaching the cross. The sermon also emphasizes the transformative power of the cross, stating that the blood of Christ, being the blood of God, brought about a miraculous change in how the cross was perceived. The speaker concludes by emphasizing that Jesus willingly fought to finish his journey, which ultimately led to his crucifixion.
You Are an Incredible Testimony of Mercy
By Carter Conlon73240:18LEV 16:2PSA 30:11ZEP 3:17MAT 27:50PHP 1:62TI 1:6HEB 9:7HEB 9:11This sermon emphasizes the importance of being a testimony of mercy, highlighting the power of God's covering, empowerment, and joy in our lives. It encourages believers to embrace their divine calling, not based on their own works, but on God's purpose and grace. The message urges individuals to stir up the gift of God within them, to be unashamed of their faith, and to boldly share the mercy and grace they have received through Jesus Christ.
The Glorifier of Christ
By J. Sidlow Baxter71343:46ChristEXO 32:32MAT 27:50JHN 16:14ACT 2:32EPH 2:8REV 1:7REV 19:6In this sermon, the speaker focuses on the role of the Holy Spirit in glorifying Jesus. He emphasizes that throughout the Bible, from the Old Testament to the New Testament, the central theme is Jesus. The speaker uses the example of the Bible itself to illustrate this, stating that the Bible is Jesus from beginning to end. He explains that in the Old Testament, there are prophecies about Christ, in the Gospels, we see the historical account of Jesus, in the Acts and Epistles, we witness the experience of Christ, and in the Apocalypse, we anticipate the coming glory of Christ. The speaker concludes by highlighting the progression of Jesus' story: He comes, He dies, He lives, and He saves.
The Open Door Set Before You
By Peter Orasuk60926:40MissionsMAT 7:7MAT 27:50LUK 13:24JHN 3:16JHN 10:91TI 1:15REV 3:8In this sermon, the preacher tells a story about five young men in East Berlin who were desperate to be free from the captivity of communism. They pooled their resources and made plans to escape through the iron curtain. They bribed a tower guard to hold his light for an extra two minutes, giving them a chance to get through the barbed wire corridor. However, to their horror, they discovered that there was no opening on the other side, leaving them trapped. The preacher uses this story to illustrate how man is held captive by sin and the need for salvation through Jesus Christ.
On Eagles' Wings Pt 492
By Don Courville32021:49Radio ShowPRO 29:2MAT 27:50JHN 3:161CO 15:3In this sermon, the speaker discusses the ongoing impeachment process against the president and the phrase "high crimes and misdemeanors" mentioned in the Constitution. The speaker suggests that the country may be facing God's judgment and emphasizes the importance of voting and praying. They also quote the prophet Solomon, who states that when the righteous are in authority, the people rejoice, but when the wicked rule, the people mourn. The speaker urges listeners to seek wisdom in distinguishing between righteousness and unrighteousness and to vote for leaders who align with biblical principles.
The Finished Fragrance and Fruit of Christ's Work
By Peter Brandon617:42The Finished Work of ChristHope of ResurrectionMAT 27:50Peter Brandon emphasizes the significance of Christ's finished work on the cross, highlighting three key aspects: the finished work, the fragrance of that work, and the fruit it bears. He explains how Jesus' death tore the veil of the temple, symbolizing the removal of barriers between God and humanity, and how it opened the way for both Jews and Gentiles to enter into a relationship with God. The sermon also reflects on the supernatural elements of Christ's death, the power of the Gospel, and the hope of resurrection for believers, encouraging the congregation to live in constant awareness of God's presence and to be prepared for Christ's return.
The Death of the Lord Jesus
By Peter Brandon522:45The Power of the CrossAnticipation of Christ's ReturnMAT 27:50Peter Brandon preaches on 'The Death of the Lord Jesus,' emphasizing the unnatural and supernatural aspects of Christ's death. He explains that Jesus, being sinless, submitted to death, which was marked by significant supernatural events such as the tearing of the temple veil and an earthquake, symbolizing the power of the cross. Brandon highlights the implications of these events, including the breaking down of barriers between Jew and Gentile, and the promise of resurrection for believers. He encourages the congregation to recognize the ongoing power of the cross in the world today and to be prepared for the imminent return of Christ. The sermon concludes with a call to live in anticipation of the Lord's coming, celebrating the unity of believers in Christ.
First-Fruits of the Resurrection.
By Andrew Bonar0Hope in ChristResurrectionMAT 27:50Andrew Bonar explores the profound implications of Matthew 27:50-53, where the graves of the saints are opened at Christ's death, emphasizing the connection between His death, the rending of the veil, and the resurrection. He highlights that death is portrayed as a peaceful sleep for believers, and the opening of the graves serves as a testimony to Christ's power and the promise of resurrection for all saints. Bonar notes that these resurrected saints are the first-fruits of the resurrection, demonstrating Christ's victory over death and His role as the Resurrection and the Life. He encourages believers to understand that Christ's love ensures that even the dust of His people will be redeemed and transformed. Ultimately, this event signifies the fulfillment of prophecy and the hope of eternal life for all who believe.
The Glory of Dwelling in the Most Holy Place
By Zac Poonen0MAT 18:18MAT 27:50ACT 1:8ACT 22:16ROM 8:262CO 3:18GAL 5:241TI 3:16TIT 3:5HEB 10:19HEB 10:22Zac Poonen preaches on the significance of the Old Testament tabernacle, illustrating how its three parts - the outer court, the holy place, and the most holy place - represent different stages of the full gospel. He explains that progressing from the outer court to the most holy place symbolizes a believer's journey from repentance and water baptism to receiving the baptism of the Holy Spirit and ultimately dwelling in the presence of God. Poonen emphasizes the importance of crucifying self-will, seeking God's honor above all else, and living a life of victory over sin to enter the Most Holy Place and experience spiritual discernment, unity in the Body of Christ, and authority in prayer and spiritual warfare.
- John Gill
- Tyndale
John Gill Bible Commentary
And behold, the vail of the temple was rent in twain,.... Just at the time that Christ spake with so loud a voice, and expired, and which was at the time of the offering up of the evening incense; and so must be seen by the priest that was then offering, and those that assisted him, for the incense altar was near the vail; and which must be a very astonishing sight unto them: the vail was of a very great thickness; it was made of fine twined linen, Exo 26:31, and it is a rule with the Jews (t), that "where ever mention is made in the law of fine linen, or fine twined linen, it means a thread six times doubled: and whereas this was made of blue, and purple, and scarlet, Jarchi's note on the place is, that "every kind was doubled with each thread of six threads. His sense is more clearly expressed in his note on Exo 26:1, "lo! here are four sorts to every thread; one of linen, and three of wool, and every thread is six times doubled; behold four sorts when they are twisted together, make twenty four doubles to a thread. Yea, some of them make it to be forty eight doubles (u). What a thick piece of tapestry must this be! and this makes the rending of it the more amazing; for no doubt but that the vail of the second temple was made after the manner of the first; and this was rent from top to bottom; and which was no less than forty cubits in length, which was the height of the holy of holies in the second temple; and which made the rent the more astonishing. The account the Jews give of the vail, is this (w): "R. Simeon ben Gamaliel said, on account of R. Simeon, the son of the Sagan, the thickness of the vail is an hand's breadth, and it is woven of seventy two threads, and every thread has twenty four threads in it: it is forty cubits long, and twenty broad, and is made of eighty two myriads; (which is either the number of the threads in it, or the sum of the golden pence it cost. Some copies read, is made by eighty two virgins (x);) two are made every year; and three hundred priests wash it. The Syriac version renders it, "the face of the gate of the temple"; by which may be meant, perhaps, the vail of the gate of Ulam, or of the porch (y). The Jews have a tradition (z) that "forty years before the destruction of the temple, the gates of it opened of themselves. R. Jochanan ben Zaccai reproved them, saying, O temple! temple! wherefore dost thou fright thyself? I know thy end is to be destroyed; for so prophesied of thee Zechariah, the son of, Iddo, "open thy gates, O Lebanon", &c. Zac 11:1. But whether this may be referred to in the above version, or has any reference to the evangelic history, I will not say. Other writers, as Josephus (a), and Egesippus (b), speak of the eastern gate of the city, which was of brass, and as much as twenty men could shut, opening of its own accord, before the destruction of the temple; which perhaps the Jewish tradition rather regards. This rending of the vail was done, as some think, in token of mourning for, and testifying abhorrence at the crucifixion of Christ; the temple rending its garments, the vail, at the death of its Lord, proprietor, and type, as the high priest did his at supposed blasphemy; or to show that the Lord, who had taken up his residence in the most holy place between the cherubim, over the mercy seat, in thick darkness, was now about to remove, and leave the house desolate; or it signified the rending of Christ's flesh, the breaking of his body for us, which was typified by the vail; see Heb 10:20, and may also denote both the fulfilment and abrogation of the ceremonial law, which had its end in the death of Christ; and likewise the more clear discoveries of the mysteries of grace under the Gospel, in which they are laid to open view, and are beheld with open face: to which may be added, that this pointed out, that the way to the holiest of all, to heaven, of which this was a figure, was now made manifest; and was plain and accessible, as it was, first to Christ, who entered by his own blood, as the forerunner; and also to his people, who likewise have boldness to enter by the same, And the earth did quake: whether this earthquake reached only to the spot of ground where Christ was crucified, and on which the city and temple of Jerusalem stood; or whether it extended to other parts of the earth; since, in the reign of Tiberius Caesar, as Pliny (c) relates, there was an earthquake, in which twelve cities in Asia fell, is not certain. However, it was an indication of the divine anger and resentment, and in detestation of the sin of crucifying Christ; see Psa 18:7, and was an emblem of the shaking and removing of the Jewish church state and ordinances, Heb 12:26. And the rocks rent; which were near Mount Calvary, and about Jerusalem; and, as we are told, the clefts are to be seen to this day, and which appear to be supernatural. This was also a token of divine wrath and fury, Nah 1:5, and a rebuke of the stupidity and hardness of the Jews, who were unmoved when rocks were rent asunder, being harder than they; and an emblem of the future conversion of many through the powerful ministry of the word, and in consequence of Christ's death; when hearts, as hard as rocks, were broke in pieces, stony hearts taken away, and hearts of flesh given; of which the three thousand being pricked to the heart under Peter's sermon, were an instance, (t) Maimon. Cele Hamikdash, c. 8. sect. 14. Kimchi in Sepher Shorash rad. (u) T. Hieros. Shekalim, fol. 51. (w) Misn. Shekalim, c. 8. sect. 5. Shernot Rabba, sect. 50. fol. 144. 2. Bernidbar Rabba, sect. 4. fol. 183. 2. (x) Vid. Bartenora & Yom. Tob. in ib. (y) Vid. Bartenora in ib. (z) T. Bab. Yoma, fol. 39. 2. Jarchi & Kimchi in Zech. xi. i. Ganz Tzemach David, par. 1. fol. 25. 2. (a) L. 8. c. 12. (b) L. 5. c. 44. (c) L. 2. c. 84.
Tyndale Open Study Notes
27:50 Each of the four Gospels highlights different aspects of Jesus’ last moments. • released his spirit: This emphasizes the sovereignty of Jesus in that he released himself to death (see also John 19:30). • shouted out again (see Matt 27:46): This cry was Jesus’ final prayer (see Luke 23:46).