← Back to sermon library

Well, please turn with me in 
your Bibles to John's gospel as we continue to work our way 
through the fourth gospel. We have seen the crucifixion 
of our Lord, the seven sayings of the Savior on the cross, the 
signs and wonders following the cross in Matthew's gospel, the 
confirmation of His death last week in verses 31 to 37, and 
this morning we come to His burial. We'll see that in verses 38 to 
42. We'll also read from Matthew chapter 27. So I'll read John's 
text first, and then we'll turn over to Matthew 27. So John 19, 
beginning in verse 38. After this, Joseph of Arimathea, 
being a disciple of Jesus, but secretly for fear of the Jews, 
asked Pilate that he might take away the body of Jesus. And Pilate 
gave him permission. So he came and took the body 
of Jesus. And Nicodemus, who at first came 
to Jesus by night, also came, bringing a mixture of myrrh and 
aloes, about a hundred pounds. Then they took the body of Jesus 
and bound it in strips of linen with the spices, as the custom 
of the Jews is to bury. Now, in the place where he was 
crucified, there was a garden, and in the garden, a new tomb 
in which no one had yet been laid. So there they laid Jesus 
because of the Jews' preparation day, for the tomb was nearby. As I said, you can turn to Matthew's 
gospel, Matthew chapter 27, a passage that is unique to Matthew, and 
I will explain why later, but Matthew 27, specifically at verse 
62. Matthew 27 beginning in verse 
62, On the next day, which followed the day of preparation, the chief 
priests and Pharisees gathered together to Pilate, saying, Sir, 
we remember while he was still alive how that deceiver said, 
After three days I will rise. Therefore, command that the tomb 
be made secure until the third day, lest his disciples come 
by night and steal him away, and say to the people, he is 
risen from the dead. So the last deception will be 
worse than the first. Pilate said to them, you have 
a guard, go your way, make it as secure as you know how. So 
they went and made the tomb secure, sealing the stone and setting 
the guard. Amen. Well, let us pray. Our 
Father in heaven, we thank you for your God breathed word. We thank you that it's profitable 
for doctrine, for reproof, for correction and for instruction 
in righteousness. And we pray now that as we consider 
the life, the death, the resurrection of our Lord Jesus, we would understand 
that that blessed gospel of Jesus Christ, that wonderful truth 
that God is in Christ, reconciling the world to himself. I pray 
that you would effectually draw those who are dead in their trespasses 
and sins unto the Savior this morning, that they would see 
him as altogether lovely and chief among 10,000, and they 
would believe by your grace and for your glory. And for the saints 
of Christ, may you encourage and build us up and strengthen 
us as we consider this champion of the grave, this one who rose 
again the third day, this one who did all that he did for us 
men and for our salvation. Do forgive us now for all of 
our sins and unrighteousness. Cleanse us in that precious blood 
of the Lamb and guide us by your Holy Spirit that we may see Christ 
in his glory. And we ask this in Jesus' name, 
amen. Well, as I said, we've considered 
the various aspects concerning the crucifixion of our Lord. 
The burial is absolutely important to the entirety of the narrative. 
As Calvin says, the burial of Christ is now added as an intermediate 
transition from the ignominy of the cross to the glory of 
the resurrection. So the burial functions as that 
linchpin between His death and His resurrection from the dead. 
And from John's gospel this morning, I want to look first at the burial 
of his body in the tomb in verses 38 to 42. And then secondly, 
the security of his body at the tomb in that passage in Matthew's 
gospel in chapter 27, verses 62 to 66. We're leaning on Matthew 
because he gives us details and information concerning our Lord 
Jesus that John doesn't. Doesn't mean there's contradictions. 
We see the same event. looked at from the various authors 
who have theological reasons for why they include what they 
include in their narrative. But first, with reference to 
the burial of his body in the tomb in verses 38 to 42. Note first the request. We meet 
this man, Joseph of Arimathea, being a disciple of Jesus in 
verse 38, but secretly for fear of the Jews. He asked Pilate 
that he might take away the body of Jesus, and Pilate gave him 
permission. So he came and took the body of Jesus. Now this is 
the first statement concerning this Joseph of Arimathea in John's 
Gospel. We also see him referred to in 
the Synoptic Gospels in Matthew, Mark, and Luke. And basically 
he came from Arimathea but now lived in Jerusalem. He had been 
a secret disciple of Jesus, as our text says, for fear of the 
Jews. And if we ask why was he afraid 
of the Jews, you can turn back to John chapter 9. John chapter 
9, specifically in verse 22. This is the man that was born 
blind that Jesus healed, and then the parents are being examined 
by the religious leaders, and we notice the parents' fears 
in 922. His parents said these things because they feared the 
Jews, for the Jews had already agreed that if anyone confessed, 
or had agreed already that if anyone confessed he was Christ, 
he would be put out of the synagogue. Therefore, his parents said, 
he is of age, Ask Him." So they were afraid, understanding all 
too well that the religious leaders had already threatened any sympathies 
toward the Lord Jesus Christ would result in immediate dismissal 
or exclusion from the synagogue. But closer to home, look at John 
chapter 12. John chapter 12, specifically at verses 42 and 
43. John 12, 42, Nevertheless, even among the rulers, many believed 
in him. But because of the Pharisees, 
they did not confess him, lest they should be put out of the 
synagogue, for they loved the praise of men more than the praise 
of God. So coming back to our text, we 
see why he was fearful with reference to the Jews. According to Mark's 
gospel, it says that he took courage, chapter 15, verse 43, 
and came to Pilate to make this request. And if we ask the question, 
why did he have that courage? Well, we see from John's gospel 
that he was secret in terms of his discipleship for fear of 
the Jews. But once the death had occurred, 
he now was emboldened and he had that courage to go to Pontius 
Pilate and make this request to him. As well, from Mark's 
and Luke's gospel, we learn that he was waiting on the kingdom 
of God. Basically, that's theological shorthand in the New Testament 
for those who are anticipating the arrival of God's Messiah. That one first promised in Genesis 
chapter 3 at verse 15. That one typified in Genesis 
chapter 22. That one celebrated in the prophets 
and in the Psalter. They were anticipating the coming 
of God's Messiah and His kingdom. And this man, Joseph of Arimathea, 
was characterized that way. As well, he was a prominent council 
member. That means he was part of the 
Sanhedrin. And Mark's gospel tells us that 
in chapter 15 and verse 43. And then Luke tells us in chapter 
23 at verse 51, that he did not consent to the murder of Jesus. 
So he was in the Sanhedrin, he was a prominent man, he was a 
man that rubbed shoulders with all of those elites, and yet 
he voiced his concern about the execution of the Lord Jesus Christ. 
He did not consent to that. He's trying to round out a picture 
of this Joseph of Arimathea. Now the contrast with the other 
council members is obvious. We see that in Matthew 27. They're 
plotting, they're planning, they're conniving, but this particular 
man wants to show honor and reverence to the body of our Lord Jesus 
Christ. It illustrates, at least by way 
of application of the prophet Isaiah. In Isaiah 53, because 
I'll just preface this citation with another observation, that 
he was a rich man. In fact, it was his tomb that 
he lays Jesus in, according to Matthew's gospel. So, with reference 
to his being rich, to being prominent, Isaiah the prophet had prophesied, 
and they made his grave with the wicked, but the rich at his 
death, because he had done no violence, nor was any deceit 
found in his mouth. So with reference to the prophet, 
we see even this inclusion, that this rich, prominent man buries 
Jesus in his particular tomb, we see the fulfillment of Isaiah 
53, verse 9. He's numbered with the transgressors, 
but his grave is with the rich. But as well, he was concerned 
for the body of Jesus. That's the most basic observation 
that we get from John's Gospel. And R.T. Frantz says this, the 
bodies of those who had died by crucifixion were often not 
given a proper burial, but left on crosses to disintegrate or 
thrown on the ground to be disposed of by scavengers in natural decay. 
But Jewish piety objected to anyone being left unburied, Deuteronomy 
21, 22, and 23. And so there was a provision 
there for the burial of those executed in a common burial plot 
rather than in a family tomb. So what this man, Joseph of Arimathea, 
is doing did take courage. Christ was crucified as a criminal. Christ was crucified as a transgressor. Christ was crucified under unjust 
condemnation by Pontius Pilate at the behest of the religious 
leaders. So for Joseph of Arimathea to do this, it did take courage. 
For him to want to show this respect to our Lord Jesus shows 
us something that his secret discipleship has now come right 
out in the open. He is no longer hesitant, he 
is no longer fearful, he is no longer afraid of being cast out 
or excluded from the synagogue. He loves Christ, he wants to 
honor Christ, and he's joined by this man Nicodemus. Notice 
in verse 39. And Nicodemus, who at first came 
to Jesus by night, also came bringing a mixture of myrrh and 
aloes, about a hundred pounds. Now when John tells us who at 
first came to Jesus by night, it should cause us to reflect 
back to John 3. Remember Nicodemus comes at night 
to ask Jesus questions. Nicodemus himself is a member 
of the Sanhedrin. So he comes at stealth, you know, 
under the stealth of darkness to present questions, to basically 
investigate. I think he's sent by the Sanhedrin 
to figure out who this Jesus is. Is he legit or is he illegit? So Nicodemus engages in that 
discourse with Jesus. Jesus gets right to the point, 
unless a man is born again, he shall not enter the kingdom of 
heaven. Nicodemus is perplexed by this. How can a man enter 
into a womb again and be born? And Jesus chides him. Are you 
the teacher in Israel and you don't know these things? I think 
that what Jesus is referring to is the prophet Ezekiel in 
chapter 36, where he promises what we call in the New Covenant, 
regeneration. or the new birth. How could you 
be a teacher and not understand that dead sinners need a supernatural 
work of God's grace upon them in order for them to ever be 
able to come to the Lord Jesus Christ? How do you not know that, 
Nicodemus? But then Nicodemus arises again 
in John's gospel at chapter seven. And there he rebukes fellow Sanhedrin 
members for wanting to kill Jesus. In fact, you can look back there. 
So we've got Joseph of Arimathea, we've got Nicodemus, and they 
want to honor the body of our Lord Jesus. But notice in John's 
Gospel, specifically at chapter 7, in verses 50 and 51. Well, beginning in verse 45, 
just to get the flavor of what's happening among the religious 
authorities, then the officers came to the chief priests and 
Pharisees who said to them, why have you not brought him? The 
officers answered, no man ever spoke like this man. Then the 
Pharisees answered them, are you also deceived? Have any of 
the rulers of the Pharisees believed in him? These guys commit logical 
fallacies just as much as any of us ever drink water. Everything 
they say is just highly charged emotive language that has no 
basis in rationality or logical discourse. Listen to that. The 
officers bring a response with reference to why they didn't 
arrest Jesus and immediately they accuse him of being deceived. 
Are you also deceived? Well, yeah, that's the only other 
alternative. If I don't arrest the man you tell me to arrest, 
I must be deceived. And then going on, have any of 
the rulers of the Pharisees believed in him? It's an appeal to the 
populace. There's an appeal to, well, you know, nobody of any 
intelligence or anybody of any rank or any notoriety believes 
in him. Why would you believe in him? 
These men are pathetic. Have any of the rulers or the 
Pharisees believed in him? But this crowd that does not 
know the law, notice, is accursed. Well, come on. I mean, this is 
just, again, emotional, charged language that tips their hand 
that they have such prejudice against the Lord Jesus Christ, 
they're going to act against Him, notwithstanding what anybody 
else may possibly say. Nicodemus sees through that. 
Nicodemus understands biblical law. Nicodemus appeals to Moses. Notice what he does in verse 
50. Do you think Moses would side 
up with you guys? Do you think that Moses would 
pat you on the back with the manner in which you're proceeding 
here? Do you think you have the sanction 
of God's law on your side? Again, this took guts on the 
part of Nicodemus because he's already heard them say, Well, 
none of the Pharisees, none of the religious leaders have believed 
in Him. Notice in verse 52, Which just shows their ignorance, because 
Jonah did. They're ignorant of the origin 
of the prophet Jonah. These guys had in their crosshairs 
the death of our Lord Jesus. So back to the burial, back to 
the tomb, we see that Joseph of Arimathea and Nicodemus want 
to honor the body of our Lord. But notice what it says in verse 
39, And Nicodemus, who at first came to Jesus by night, also 
came, bringing a mixture of myrrh and aloes. Now note, about a 
hundred pounds. Look back to John 12 for just 
a moment. John chapter 12, this anointing 
at Bethany by Mary. Notice in John 12 at verse one, 
then six days before the Passover, Jesus came to Bethany where Lazarus 
was who had been dead, whom he had raised from the dead. There 
they made him a supper and Martha served, but Lazarus was one of 
those who sat at the table with him. Then Mary took, note, a 
pound of very costly oil of spikenard. Now the substance or the content 
is a bit different, spikenard versus myrrh and aloes, but if 
one pound was very costly, And one pound signified a commitment 
to our Lord in terms of the extravagance of the offering. What of a hundred 
pounds of myrrh and aloes given by this Nicodemus? He wants to 
honor and he's not cutting costs. You can't think that way when 
you look at Solomon's temple. The very hinges of the door were 
made of gold. You say, well, you know, why 
that waste? It's exactly what the disciples of our Lord said 
with reference to Mary when she crushed that spikenard over his 
head. Why this waste? We could give 
that money to the poor. What's Jesus' lesson? You've 
always got the poor. You don't always have me with 
you. There is a place for extravagance when we come to the worship of 
the living and the true God. See, the various ancient Near 
Eastern peoples all had their temples to their gods at the 
time of Solomon's temple. What would it have been if Solomon 
said, you know, we've got to cut costs, we've got to shop 
at the bargain depot, we've got to go to the thrift store, we've 
got to really keep this on a threat bear budget? All the peoples around them would 
have said, your God doesn't deserve a nice temple, your God doesn't 
deserve a nice tabernacle, your God doesn't deserve a nice tent. 
There is a place for extravagance within our religion. There's 
a place with honoring the Lord Most High. And Nicodemus didn't 
have a problem with that. If a pound of spikenard was very 
costly, what's 100 pounds of myrrh and aloes? And it's intriguing 
as well when the bridegroom is described in Psalm 45. I think it's a picture of our 
resurrected Lord. Psalm 45.8. Guess what his garments 
are scented with? Myrrh and aloes and cassia. This man Nicodemus along with 
Joseph of Arimathea want to honor the body of the Lord Jesus Christ 
and significantly they function as two further witnesses to the 
actual death of our Lord Jesus. Now in terms of the burial itself, 
notice in verse 40. We learn in chapter 20, verses 
5 to 7, they cover the face and they cover the body. This isn't 
embalming, it's to make it smell good. Dead bodies have a rancid smell 
and the use of these particular spices and ointments and oils 
was to try and get rid of that stench, to try to get rid of 
that smell. Again, it was a way to honor. 
Now, the similarity with the woman in John 12, we just appealed 
to that. Why does she do what she's doing 
there? She's anointing Him for His burial. She's anointing Him 
for this coming burial. And now these men, in their reverence 
for our Lord, in their belief in our Lord, in their discipleship, 
consistent with being a disciple of our Lord, they honor His body. Now notice the burial itself 
in verses 41 and 42. Now in the place where he was 
crucified there was a garden, and in the garden a new tomb 
in which no one had yet been laid. So there they laid Jesus 
because of the Jews' preparation day for the tomb was nearby. 
Turn back to John 18 at verse 1. John 18 verse 1, when Jesus 
had spoken these words, he went out with his disciples over the 
brook Kidron, where there was a garden, which he and his disciples 
entered. When we looked at that passage, 
I made a connection between the garden here and the Garden of 
Eden. You've got the first Adam in 
a garden setting, plunging his posterity into sin and depravity. You've got the last Adam in a 
garden setting, pulling his posterity out of the depths of depravity, 
effectually calling them unto salvation, conferring upon them 
life eternal, restoring them to communion and union with the 
living and the true God. What Adam the first forfeit, 
Adam the last wins by his glory and by his power. Thomas makes 
this observation, Christ was arrested in a garden, underwent 
his agony in a garden, and was buried in a garden. This indicates 
to us that by the power of Christ's passion we are freed from the 
sin which Adam committed in the Garden of Delights, and that 
through Christ the church is made holy, the church which itself 
is like a garden enclosed. I think that's a good observation. 
I think this garden linkage and this connection, again, it's 
theology. John is a theologian. He wants us to reminisce about 
Old Testament texts and understand their New Testament application 
and fruition in the coming of our Lord Jesus, that Messiah 
promised by the Father. And then note the tomb, verse 
41b, and in the garden a new tomb in which no one had yet 
been laid. The reason why this is mentioned. 
We know that it was Joseph's tomb, he had purchased it, but 
why are we reminded or told in the gospel narratives that no 
one had ever laid there? Because there was no chance of 
mistaken identity. There was no chance that, well, 
you know, that's not him. No, it's a new tomb. No one's 
ever laid in that new tomb. Ergo, the one who was placed 
in there and came out is the one that was placed in there 
and came out. In fact, France probably says 
it a bit more smoothly than I do. The point is significant for 
apologetics in that it makes it more difficult to explain 
the women's discoveries due to mistaken identity. There was 
only one body in the tomb. So the gospel writers want to 
make sure that we don't, for a moment, entertain the supposition 
that a fast one was pulled on us. that the rug was pulled out 
from under us. Oh, you know, look over here 
while we do all this over here. It's not smoke and mirrors. The 
gospel narratives make sure to indicate for us the way things 
were and the way things happened, and in such a way that when your 
college professor says, well, it's not likely that this man 
lived and died and was raised again. But when the Muslim says, 
he only appeared to be crucified, God actually zapped him up into 
heaven. He'll come again at the Day of 
Judgment, do what he's supposed to do, and then die a natural 
death. That's Islamic theology. It's a denial of the crucifixion 
of our Lord. It's a denial of His death. It's 
a denial of His burial. And it's a denial of His resurrection. Again, the gospel writers, they 
speak to these things. They disavow those notions such 
that when people say, well, it's just a big sham and a big fraud 
and a big fake, why is it that eyewitnesses tell us specific 
details that can only be true if they were eyewitnesses of 
specific details? Then notice, with reference to 
verse 42, so there they laid Jesus because of the Jews' preparation 
day for the tomb was nearby. Remember, they hastened to get 
the body of Jesus and the other two criminals off the crosses 
so that they wouldn't violate the Sabbath. That was what they 
were doing. They wanted to get it down on 
the day of preparation so that they could honor the Sabbath 
day. I mean, it doesn't matter they just crucified the Lord 
of glory. They, after all, have to honor 
the Sabbath day. But the body was honored by Joseph 
and Nicodemus. The day was honored by the religious 
leaders, but I wanna just say something theologically before 
we move to Matthew. The death of the body did not 
affect the divinity of the only begotten Son of God. The death 
of the body did not affect the divinity of the only begotten 
Son of God. maybe a bit mysterious to us. How does the hypostatic union 
continue while the body's dead in the tomb? But being a bit 
mysterious to us doesn't nullify the truth that two natures in 
one person without dissolution. In fact, he assumed our humanity 
without ever ceasing to be divinity. John 1.1, in the beginning was 
the Word, and the Word was with God, and the Word was God. John 
1.14, the Word became flesh and dwelt among us, and we beheld 
His glory, the glory as of the only begotten of the Father, 
full of grace and truth. You cannot allow for the death 
of the body to dissolve the hypostatic union of our Lord Jesus Christ. 
He assumed our humanity without ever ceasing to be divinity, 
without any conversion, without any composition, without any 
confusion, even while the physical body lay dead in the tomb. Again, might be a bit of a mystery 
to us, but so is the infinite taking on the finite in order 
to save us from our sins. Which person, as our confession 
states, is very God and very man, yet one Christ, the only 
mediator between God and man? So the death of the body didn't 
dissolve the hypostatic union. The glory of the hypostatic union 
is that even in the death of the body, while it lay in the 
tomb, it is intact, it is blessed, it is wonderful, and we praise 
our incarnate Christ. Now turn to Matthew's gospel, 
Matthew chapter 27. Again, extra details from the 
synoptic gospels to give us a rounded picture of what happens in terms 
of the crucifixion. So the security of his body at 
the tomb. Now this is only in Matthew verses 
62 to 66 and I think it's only in Matthew because only in Matthew 
as well is Matthew 28 verses 11 to 15. Matthew 28 verses 11 
to 15 functions sort of as an anti-great commission. Remember, the Great Commission 
ends in verses 16 to 20 in Matthew's Gospel, where Jesus, the risen 
Lord Jesus, says, go therefore, make disciples of all the nations, 
baptizing them in the name of the Father, and of the Son, and 
of the Holy Spirit, teaching them to observe all that I've 
commanded, or all things that I've commanded, and lo, I'm with 
you always, even to the end of the age. Well, the anti-Great 
Commission is in chapter 28, verses 11 to 15, where they bribe 
guards, the unbelieving Jewish leaders. They bribe the guards. with a great sum of money, tell 
everybody that his disciples snuck in and stole the body. So Matthew gives us these perspectives 
so that we'll see what the church was up against. So notice in 
Matthew 27, we have first the request of the religious leaders 
in verses 62 to 64, and then secondly, the security at the 
tomb. Now note first, under the request 
of the religious leaders, verse 62, on the next day, which followed 
the day of preparation. If you've been following anything 
I've said at all in John 19, you'll know that we're dealing 
now with the Sabbath, right? The day after the day of preparation 
for the Sabbath, ergo, is the Sabbath. Remember in John 18, 
28, they didn't want to go into Pilate's palace because they 
didn't want to defile themselves so they could celebrate the Passover? 
Remember that bit in John 19 where you gotta get the bodies 
off the cross because tomorrow's the Sabbath and we don't wanna 
violate the Sabbath. Look at the hypocrisy in verse 
62. On the next day, which followed 
the day of preparation, the chief priests and Pharisees gathered 
together to Pilate. I doubt Pilate came to where 
they were I'm not suggesting they actually went into his palace. Maybe they did, maybe they didn't. 
How is this Sabbath keeping? How is this alleging criminal 
activity on the part of the disciples and continuing to slander our 
Lord Jesus' fastidiousness with reference to Sabbath? I dare 
say that probably all of us would confess we're not the best Sabbath 
keepers. Praise God that he sent the perfect 
Sabbath keeper in our Lord Jesus. But most of us probably don't 
consort with guys like Pilate and run down the Messiah. Because 
our conscience won't let us go there, right? We know better. We should, yeah, we should be 
better at this, keeping the Sabbath day holy. But there's some worse 
things that we're not gonna do. Consort with Pilate and run down 
the Messiah. The guys that didn't wanna go 
into his palace for fear that they would defile themselves 
and not be able to participate in the Passover. The guys who 
were fastidious with reference to Pilate and his guards, get 
those bodies off the cross, tomorrow's the Sabbath and we gotta observe 
it. So Matthew 27, 62 shows us something 
of their Sabbath observance. It's terrible. More hypocrisy, 
more vileness, more wretchedness. Gil says they were the inveterate 
and implacable enemies of Christ. Notice their motivation. So they 
gather together with Pilate in verse 63 saying, sir, we remember 
while he was still alive how that deceiver said after three 
days I will rise. Notice what they admit that Islam 
is wrong. that the swoon theory is wrong, 
that an attempt to fake the death of the Lord Jesus is wrong, that 
they say when he was still alive. So if Joseph and Nicodemus function 
as two additional witnesses to the death of our Lord Jesus, 
so does the Sanhedrin, the entirety of that religious council. But 
we know that while he was still alive, which means, again, I'm 
not a rocket scientist, but I would conclude that means he's presently 
dead. And they admit that, and they 
understand that. They want to fasten a guard at 
his tomb. They confirm his death. They 
continue to slander him, verse 63. Sir, we remember while he 
was still alive how that deceiver said. Where did he deceive? See, this is the kind of stuff 
you meet with when people oppose Christianity because they're 
too smart. Oh, the Bible's filled with lies. It's filled with contradictions. Hand them the Bible and say, 
show me one. We always play these pathetic 
little, eh, well, yeah, we gotta kowtow to the culture around 
us. Why? The earth is Yahweh's in 
the fullness thereof. Why are we kowtowing? Why are 
we afraid to bow our heads in Tim Hortons? Why are we afraid 
to look like the people of God in this present evil age? When 
somebody says it's deception, okay, show me instances of it. Show me the contradictions. Well, 
you know, that's what I heard at my college from my godless 
atheistic professor. Oh, well, he's the authority, 
so I guess we should all just bow down. Look at these men. When did Jesus deceive? We know the answer to that. He 
was wholly harmless and undefiled. He never deceived. There was 
no guile in his mouth. And they just assumed this with 
Pilate. We remember how when he was alive, 
that deceiver said, in three days I will be raised again. 
Look at the text. So we remember while he was still 
alive, how that deceiver said, after three days I will rise. 
Now we might ask the question, how did they know that? Well, 
we've seen in John's gospel a few times where Jesus has talked 
about being raised. In Matthew's gospel, they could 
have heard it from Judas. They had truck with Judas. Remember 
Judas, for 30 pieces of silver, sold out the Lord of glory. Who'd 
he sell them out to? Well, the Sanhedrin. I don't 
think it's fanciful to think that Judas said, you know, he 
said in Matthew 16, he wouldn't have said it like this, but go 
with me. He said it in Matthew 17 and 
he said it in Matthew 20 that he was going to die but he was 
going to raise again. They could have known his meaning in John 
2.19, destroy this temple and in three days I will raise it 
up. John the evangelist or theologian tells us he was talking about 
the temple of his body They could understand the prophecy or the 
reference by our Lord with reference to Jonah. Just as Jonah was three 
days in the belly of the whale, so will be the Son of Man. Well, 
what happened after the three days in the belly of the whale 
for Jonah? He was vomited out on the shore. What does that 
mean? It means the ground is going to vomit out our Lord Jesus. 
Not precisely, but Jesus will rise again. So they just assume 
this is deception on the part of the Lord. This is what motivates 
them. They know that Jesus is a liar, 
and therefore they present their request according to verse 64. Therefore, command that the tomb 
be made secure until the third day, lest his disciples come 
by night and steal him away and say to the people, he is risen 
from the dead. So the last deception will be 
worse than the first. So they want extra security. They want a guard. They want 
some fortification. They want to make sure that these 
mangy disciples don't come at night and steal away the body 
of our Lord. Again, on the surface of it, 
it is absurd. Where are Jesus' disciples according 
to Matthew 26, 56? Hanging in the bushes, waiting 
for Him to go in the tomb so they can stealthily go by night 
and steal His body and fake it? They all fled from Him. They 
forsook him and fled. Do you think, guys, and I'm not 
speaking ill of the apostles, we probably all would have done 
the exact same thing. Do you think that men who flee 
and forsake somebody at crucifixion, because they don't wanna be seen 
present, are the kinds of men, I mean, they were fishermen, 
One was a tax collector. These weren't bravado ninjas 
that had the stealthy arts of nighttime penetrations and stealing 
bodies out of tombs. It's just patently false. It is such an impugning of a 
wicked motive on the people of God themselves. Lest his disciples 
come by night and steal him away. What's their fear? Their fear 
is an empty tomb. Their fear is the thought that 
there ain't gonna be a Jesus in that tomb in three days. Listen 
to Frantz. He says, the authorities' fears 
focus explicitly at least, not on the possibility that Jesus 
might actually rise from death, but on the opportunity for the 
disciples to cash in on such language to fake a resurrection, 
an explanation which they will continue to uphold even after 
the event. A Messiah allegedly returned 
to life after being officially executed for blasphemy will, 
they rightly perceive, be far more dangerous to their religious 
authority than Jesus had been while alive. So basically what 
he's saying, they have a vested interest in no Jesus leaving 
that tomb. If Jesus is out of that tomb, 
then we got huge problems. I'm speaking as the Sanhedrin 
here. I know for us, Jesus leaving that tomb means not huge problems, 
but huge blessings. Because God delivered him up 
because of our offenses. And he was raised for what? Our 
justification. But you see these unbelieving 
Jews. Jesus had said, I'm going to die, but I'm going to be raised. I'm going to die, but I'm going 
to be raised. I'm going to die, but I'm going 
to be raised. So what do they do? We've got 
to post guards, make sure these pesky disciples don't come in 
and steal that body. But it's interesting, in verse 
15 of chapter 28, the soldiers had come and told the chief priests, 
the religious leaders, about these things. What things? The 
resurrection of our Lord. So then they go to that plan 
and they bribe the guards to say that his disciples came and 
stole the body. Sorry, you can't have it both 
ways. You can't protect it with a large 
stone and a seal and then claim that his disciples came and stole 
the body. Do you see how patently absurd 
unbelief is? Rejecting the biblical narrative, 
rejecting the truth as it is in Jesus, does not yield rationality. It does not yield the ability 
to argue from premises to conclusions well. Remember Paul before Fastus? What was the accusation? Paul, 
much learning is driving you mad. What's Paul's retort? Well, I better go back to university 
and learn from the God-hating secularists how I ought to think. 
I am not mad, most noble Fastus, but I speak the words of truth 
and reason. Brethren, it's not madness to 
embrace the truth as it is in Jesus. Remember that man, that 
demoniac who lived amongst the tombs? After his dealings with 
Jesus, where do we find him? Clothed and in his right mind, 
sitting with Jesus. We are not to fear the godless, 
atheistic, secularistic, or even agnostic sort of attempts to 
upbraid our religion. God most high, Lord God of truth, 
Psalm 31. Jesus Christ, truth incarnate. The Holy Spirit, the spirit of 
truth. Yet not three truths, one truth. In this divine and 
infinite being, there are three subsistences. You see what motivates 
that? There better be a body in that 
tomb in three days. That's all we're saying. But 
then notice their argument in verse 64 again. So the last deception 
will be worse than the first. What's the first in their minds? 
Well, that Jesus claimed to be the Messiah. And if Jesus claimed 
to be the Messiah, which we know is patently false, it was a deception, an empty tomb with the body having 
been stolen by the disciples will be a last and greater deception 
even of that first messianic claim. Davies and Allison make 
an interesting observation. They say the first being, the 
first deception, being Jesus teaching that He was the Messiah. 
The last being that He was raised from the dead. The irony is that 
this proverb applies to them. Their last deception, denying 
the resurrection in the face of overwhelming facts, is worse 
than their first, rejecting Jesus and teaching others to reject 
Him also. And then notice, Pilate complies, 
Pilate says, okay, according to verse 65, Pilate said to them, 
you have a guard, go your way, make it as secure as you know 
how. So they went and made the tomb secure, sealing the stone 
and setting the guard. Now, this sealing of a large 
stone, It wasn't, you know, I remember being camping or hunting out 
with some brothers one time, we saw a big rock in the roadway. Hey, I bet we could move that. 
Yeah, sure. I wouldn't even characterize 
it as a large stone. It was a big enough stone to 
best two or three of us. Do you see what the gospel narratives 
are doing? When that tomb is open and that 
Savior has arisen, That is God's confirmation that He is the man. If you do not believe in Him, 
you will perish in your sins forever. Not only do they have 
a large stone, they also seal it. Remember Daniel in the lion's 
den. Others call it, I think better, 
Daniel in the angel's den. Then a stone was brought and 
laid on the mouth of the den, and the king sealed it with the 
signets of his lords, that the purpose concerning Daniel might 
not be changed. They sealed the stone, they set 
the guard. How does this happen? How? Does Jesus rise? Frantz says, 
the sealing of the tomb and the placing of an armed guard, mentioned 
only by Matthew, add to the dramatic triumph of Jesus' resurrection 
despite every human precaution. Chrysostom said, behold, both 
a seal, a stone, and a watch, and they were not able to hold 
him. Matthew Henry, to guard the sepulcher against the poor, 
weak disciples was folly because needless. But to think to guard 
it against the power of God was folly because fruitless and to 
no purpose. So these men did everything in 
their power to try to disavow every subsequent person of the 
notion that Jesus rose from the dead. They wanted to prevent 
the stealing of his body because they just assumed that he wasn't 
gonna be raised from the dead because they just assumed that 
he was a deceiver about his messianic identity. When it turns out the 
tomb is empty, what do they do in 28, 11, and 15? Well, we gotta 
go into plan B here. Guards, here's a big chunk of 
money. Keep your mouth shut." With reference to him being raised 
from the dead. Go ahead and tell him that his 
disciples stole him. Notice in 2815. Notice the traction 
this story got. 2815. So they took the money 
and did as they were instructed. about telling people that his 
disciples stole him away. And this saying is commonly reported 
among the Jews until this day. Of course it got traction. Of 
course it ran swiftly. Of course people received it. 
People still receive it. Ah, he didn't really, you know, 
die and raise again. It's just a fable. It's a story. 
It's myth. It's designed to teach us something. 
I think more offensive than the God-hating atheists, well, they're 
pretty offensive. But it's those Christians who 
deny, professing Christians, that deny the supernatural truth 
that we find in scripture. In the early part of the 20th 
century, there was a movement called neo-orthodoxy, or liberal 
Christianity. We think of liberal and it associates 
with us, you know, weird people, screaming political things, and 
all that. But basically, theological liberalism 
is kind of akin to the Sadducees. Remember the Sadducees? They 
deny the resurrection. They deny the existence of spirit 
or angel. What does that mean? It means 
they're naturalists, they're humanists, they're materialists. 
They have no view of or consciousness of the supernatural. So in the 
20th century, the first part of the 20th century, this neo-orthodoxy 
or liberalism was quite the rage. And you might hear things like, 
well, it really doesn't matter if Jesus rose from the dead. 
What matters is the effect it has upon us. But that has survived and entered 
into the 21st century and is espoused by people that you and 
I might listen to for politics or religion. It really doesn't 
matter whether he rose from the dead or he was crucified in some 
substitutionary, curse-bearing sort of way. What matters is 
the effect of the story upon us. No, what matters is the empty 
tomb. What matters is the bloody cross. What matters is the mission of 
the Son of God to come and to save us from our sins. What matters 
for Paul is that he was delivered up because of our offenses and 
was raised for our justification. Brethren, the historicity of 
the gospel narratives is absolutely crucial, and we confess them 
happily. Well, just a couple of thoughts 
in conclusion. First, the folly of the religious 
leaders. Notice again in Matthew 27, 62. Typically, even the worst Sabbath 
keeper in this new covenant situation doesn't consort with enemies 
and refer to the Messiah as a deceiver. That's bad. They impugn the character 
of the disciples. So another thing, I mean, we're 
probably not the best at being Christians, but typically people 
don't impugn us as grave robbers. You know, I got a hunch about 
you. You're gonna break in there and steal that dead body. What? Like, hadn't even entered my 
mind. They impugn these men. He's disciples 
of our Lord. Why? Because they were disciples 
of our Lord. See, I think there's a present 
abiding truth here. If they impugned Jesus and his 
disciples, they're probably gonna still impugn us. Just spitballing 
here, just guessing that might actually be the case in light 
of 2 Timothy 3, 12. But Psalm 76 makes this statement. Surely the wrath of man shall 
praise you. Surely the wrath of man shall 
praise you. It's an interesting, curious 
statement. I think people go, what does that mean? Surely the 
wrath of man shall praise you. I think it's illustrated here. 
They're taking pains to deny the historicity of the resurrection. That's wrath. But what is it 
actually doing? It's strengthening. it is confirming 
and affirming even more the historicity of the resurrection. Ryle says, 
they were actually making it impossible to prove that there 
was any deception or imposition. Their seal, their guard, their 
precautions were all to become witnesses in a few hours that 
Christ had risen. They might as well have tried 
to stop the tides of the sea or to prevent the sun rising 
as to prevent Jesus coming forth from the tomb. They were taken 
in their own craftiness. Their own devices became instruments 
to show forth God's glory. Even the wrath of man shall praise 
you. Everything about them was horrific, 
but even their wrath brings glory to God most high. I would suggest 
as well a lesson that we can learn from this is the faithfulness 
of the disciples of Jesus in Joseph of Arimathea and as well 
in Nicodemus. You say, well, you know, he was 
a secret disciple. He feared man. Yeah. Have you ever reflected on you? 
Have you ever reflected on me? That'll keep you busy for a few 
hours. Who of us are the Elijah likes 
standing out on Mount Carmel, calling the people to repentance? 
Yeah, they were secret. but they came forth. Spurgeon 
says, Joseph and Nicodemus are types of many more who have been 
emboldened by the cross of Christ to do what, without that mighty 
magnet, they would never have attempted. When night comes, 
the stars appear. So in the night of Christ's death, 
these two bright stars shone forth with blessed radiance. 
Some flowers bloom only at night. Such a blossom was the courage 
of Joseph and Nicodemus. And that's not an excuse for 
indolence. That's not an excuse for continued 
fearfulness. That's not an excuse to embrace 
the secretness of your religion. But there is an encouragement 
there. Not all the servants of the Most High are Elijah. What 
does Obed do? He hides prophets. He keeps them 
alive. Without the pomp and show of 
Carmel, without the pomp and show of fire dropping down on 
the sacrifice of the Baal worshipers, Obed secretly secrets away the 
prophets of God from death at the hands of Ahab and Jezebel. 
We don't upbraid him. We don't say he's terrible. How 
dare him? God made some to be Elijah's. 
God made some to be Joseph's. God made some to be Nicodemus's, 
or Nicodemoi, if that's the plural form. And then I would suggest, 
thirdly and finally, the theological emphasis on the burial. The theological emphasis, what 
theology do we drive? Well, probably expected this, 
true humanity. It's true of humanity to die, 
right? If he didn't die, there would 
be question as to the incarnation. If he didn't die, then somebody 
would scratch their heads and say, well, you know, that doesn't 
make sense because every single person died. I know there's the 
exceptions. Enoch walked with God and then 
he was not. Elijah got caught up in the whirlwind and taken 
to heaven. I get that. The general rule, ordinary providence 
is that human beings die. the true humanity of our Lord. 
That tomb expresses that realistically. The Geneva Bible says, so that 
by his burial no man can justly doubt either his death or resurrection. That tomb confirms his humanity. That tomb confirms his death 
as a real human being. Secondly, the last part of his 
humiliation was attained. The state of humiliation, he 
assumes our humanity, he lives, he sorrows, he suffers, he dies. Genesis 3.19, for dust you are 
and to dust you shall return. Jesus experienced that. Thirdly, 
the demonstration of his triumph over death. The demonstration 
of his triumph over death. Our confession says on the third 
day he rose from the dead with the same body in which he suffered. I would suggest fourthly in terms 
of theological emphasis, you can turn to 1 Corinthians 15, 
we'll end here. 1 Corinthians 15, two observations. The removal of the fear of the 
grave for his people. Notice in 1 Corinthians chapter 
15 at verses 54 and 55. So when this corruptible has 
put on incorruption, and this mortal has put on immortality, 
then shall be brought to pass the saying that is written, death 
is swallowed up in victory. O death, where is your sting? 
O Hades, where is your victory? He has removed the fear of the 
grave Not the fear of the process. I'm afraid of getting shot in 
the head, brethren. I'm afraid of getting ran over 
by a Mack truck. I mean, not fearfully to the 
point where I don't get out of bed, but if you ask me, do you 
want to get a shot in the head? No, I'm kind of afraid of that. 
It's not the fear of the process. I think that's natural to human 
beings. Jesus, if it is possible, let 
this cut pass from me. Even so, Father, not my will, 
but thine be done. True humanity doesn't welcome, 
you know, horrible death. but he has defanged the grave. He has taken the victory out 
of the grave. He's given us peace and life, 
and that ends on this, the confirmation of the hope of the resurrection 
for his people. Ursinus says, Christ, our head, 
has opened up the way for us from the grave to the glory. And if you look at 1 Corinthians 
15, verses one to four, moreover, brethren, I declare to you, the 
gospel which I preach to you, which also you received and in 
which you stand, by which also you are saved, if you hold fast 
the word which I preach to you, unless you believed in vain. 
For I delivered to you, first of all, that which I also received, 
that Christ died for our sins according to the Scriptures, 
and that He was buried, and that He rose again the third day according 
to the Scriptures, and that He was seen by Cephas, then by the 
Twelve. It's this gospel that sinners 
must believe in order to be saved. You hear people talk about the 
gospel somewhat as a feeling or as an experience. No, it is 
a Christ-centered message. The gospel is rooted in history. comes from eternity. God the 
Son assumes our humanity, lives for us, dies for us, and is raised 
again for us. That's history. That's truth. That's reality. Doctrine is for 
our sins. The Lord Jesus Christ provides 
to needy sinners all that they stand in need of in terms of 
forgiveness and in terms of a righteousness by which they can be clothed 
and enter into the presence of God. And if that wets the appetite, 
come back tonight, Philippians 3, 8, and 9. The apostle explains 
justification by faith alone. in Christ alone and what benefits 
accrue to the people of God based on that finished work of the 
Lord Jesus. From the cradle to the cross, 
through the tomb to his position in glory, Christ says, come and 
you will be saved. Well, let us pray. Our Father 
in Heaven, we thank You for Your Word. We thank You for this reality 
that our Lord Jesus Christ lived for us, He died for us, buried 
in a tomb for us, and was raised again the third day. And we do 
look forward to His return again in glory to judge the living 
and the dead. We pray for the blessing of God upon the preaching 
of the gospel of God throughout this earth, that you would save 
from every tribe, every tongue, every people, and every nation, 
and that you would be glorified in this. And God, strengthen 
and encourage us with the reality that our beloved Savior overcame 
death, he overcame the grave, and that he has paved the way 
for us to eternal glory. And we ask this through Jesus 
Christ, our Lord, amen.