God’s Message at Calvary
“Jesus, when he had cried again with a loud voice, yielded up the spirit. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent” (Matthew 27:50,51).
By orchestrating the events that occurred while Jesus hung on the cross, and upon his death, God spoke in almost a parable‑like way. The messages He conveyed each related to the crucifixion in one way or another.
DARKNESS AT NOON
For example, Jesus was on the cross from the third hour (9:00 AM by our reckoning) until the ninth hour (3:00 PM). “When the sixth hour was come, there was darkness over the whole land until the ninth hour” (Mark 15:33).
Darkness then covered the land from noon to 3:00 PM. This could not have simply been a solar eclipse since it occurred during the Passover full moon. It was as if nature itself was mourning. But, since we are not told God’s intent in sending the darkness, we are left to draw our own conclusions.
One possibility may relate to the words of Jesus when he said, “As long as I am in the world, I am the light of the world” (John 9:5). As his life slowly ebbed away, the light he brought with his personal presence was fading with it. The coming age would be filled with gross darkness, a time when evil men would dominate the Christian world. The term “Dark Ages” is a fitting description of what Christianity was largely to become. The prophet Daniel described it as a time when, “truth would be cast to the ground” (Daniel 8:12). As truth is often depicted by light, the casting down of truth would result in great spiritual darkness (see 2 Corinthians 4:6).
The incoming Gospel Age would also be a dark time for the nation of Israel. The prophet Amos uses a similar event to describe the coming punishment on the Northern kingdom of Israel in his day. “And it shall come to pass in that day, saith the Lord Jehovah, that I will cause the sun to go down at noon, and I will darken the earth in the clear day. And I will turn your feasts into mourning, and all your songs into lamentation” (Amos 8:9, 10).
Darkness fell from Noon to Mid-afternoon.
The imagery of the sun being darkened at noon suggests that God used this to predict a coming calamity. Happening when the sun was at its zenith declares that Israel would have been greatly blessed had it been more faithful to God. This same message was reiterated at the cross and pointed to the trouble coming upon Israel for their rejection and mistreatment of Jesus. Israel’s diaspora would bring bitter persecution. Darkness beginning at noon was again significant. With Jesus’ first advent Israel should have experienced the brightest time in their history had they accepted him. They were at the noon time of opportunity to share in the heavenly calling. And yet, by rejecting him, darkness would soon engulf the nation.
THE SUN RETURNS
Despite this foreboding prediction there was another interesting occurrence often overlooked. The darkness ended precisely at our Lord’s death. This too was likely conveying a message. For Jesus personally, his suffering was over. His dark experience with suffering, both physically and mentally, were complete, and he would rest in the grave until raised to a new life.
As the sun began to shine it brought with it a message of hope. After the destruction of the Jewish temple, the hope of seeing it rebuilt became a central component of Jewish faith. The most common expression used to convey their hope was, “Next Year in Jerusalem.” For Israel, that hope was inherent in the prophecies regarding its future. “The LORD also shall roar out of Zion and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel” (Joel 3:16). Israel’s punishment was prophesied to end, and this tiny nation will be used by God to bless the world (See Isaiah 1:26).
The return of sunlight may also indicate an even larger feature of God’s plan. With the death of Jesus, the darkness of sin and death was destined to end. For the church, that process began with the application of blood on their behalf. “By whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of God. … Much more then, being now justified by his blood, we shall be saved from wrath through him” (Romans 5:2, 9). For the saints of the Gospel Age, justification and the process of sanctification began the journey to eternal life. Faithful believers have clung to the promise of the spiritual healing this would bring. “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth and grow up as calves of the stall” (Malachi 4:2).
For the world at large, hope was also being conveyed, as expressed by the Apostle Paul. “The whole creation is on tiptoe to see the wonderful sight of the sons of God coming into their own. The world of creation cannot as yet see reality, not because it chooses to be blind, but because in God’s purpose it has been so limited — yet it has been given hope and the hope is that in the end the whole of created life will be rescued from the tyranny of change and decay, and have its share in the magnificent liberty which can only belong to the children of God!” (Romans 8:19‑21 Phillips). Though most of the world is still blind to this hope, it is real and will soon offer an opportunity for eternal life.
THE VEIL WAS RENT
“Jesus, when he had cried again with a loud voice, yielded up the spirit. And, behold, the veil of the temple was rent in twain from the top to the bottom” (Matthew 27:50, 51).
Josephus records that Herod’s Temple was 60 feet tall and 30 feet wide. He adds that the veil was four inches thick. This then provides the rough dimensions of the veil which divided the Holy from the Most Holy.
The words translated “from the top to the bottom” literally mean “from above downward” (Strong’s 509, 2736). It was so massive and heavy that no human could have torn it like this.
Coming from above indicates this was directed by God and was a significant symbolic gesture. The apostle Paul said, “The way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning” (Hebrews 9:8 NIV).
The type was now being fulfilled in the antitype and the temple building was no longer going to be the meeting place of God. Paul goes on to say, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh… Let us draw near with a true heart in full assurance of faith” (Hebrews 10:19‑22).
If the veil represented his flesh, as indicated by the apostle, it was fitting that it should be torn upon his death. The account also indicates that the tearing of the veil was “in twain,” i.e. in two parts. This may be a reference to the two parts of Jesus’ sacrifice. His death provided the ransom, and his suffering life, was an additional offering for the future sins of the church and the world. Both are required to provide full atonement with God.
As the church can now boldly approach the throne of grace, pictured in the Most Holy, that same privilege will one day be available to the world. And even though mankind is still unaware of this, it lays a wonderful prospect before the human family.
A GREAT EARTHQUAKE
The Matthew account describes an event not mentioned in the other Gospels. Upon our Lord’s death, “the earth did quake, and the rocks rent” (Matthew 27:51). Here is another unmistakable parable.
The veil was rent in the temple.
In scripture, the earth is used to describe man’s social structure (see Haggai 2:6, 7 as an example). With Jesus’ death Jewish society would be shaken to its core. The once stable elements would be torn down. God’s ultimate purpose in bringing such destruction is to build something better and stronger, to build a structure which provides for the blessing of others. Our Lord’s death was to shake not only Jewish society, but the entire social structure of the world. Through the Gospel Age Jesus’ life has shaken the world. And yet, the greatest shaking is yet to come. All of man’s institutions will be done away with, paving the way for the establishment of God’s kingdom. With such a monumental change mankind will come to realize the upheaval of society was for their eternal welfare.
OPENING THE GRAVES
The same earthquake that rent the rocks also opened the graves. The account says, “many bodies of the saints which slept, arose” (Matthew 27:52). This passage has been questioned because it seems to contradict the statement in 1 Corinthians 15:20, that our Lord was “the first‑fruits of them that slept.” However, others were awakened from death prior to our Lord (see 2 Kings 4:34). The word “arose” is the Greek egeiro (Strong’s 1453). It is the same word used for the awakening of Lazarus (John 12:9), the awakening of the widow’s son (Luke 7:14) and the awakening of Jairus’ daughter (Luke 8:54). Though it can also be used for waking from natural sleep, its use here is consistent with the other awakenings from death Jesus performed. Bible Students sometimes refer to these as “resuscitations.” They stood in marked contrast to the resurrection of Jesus who was rewarded with immortality and would never die again. In this he was the first.
Some have supposed that the saints coming from the graves were possibly the apostles who had been hiding amongst the tombs after the arrest of Jesus but came forth upon his resurrection. However, upon our Lords resurrection the women who first encountered Jesus ran to tell the apostles that Jesus was alive. Had the apostles been hiding it is unlikely the women would have known where they were. Commenting on these dead coming forth Bro. Russell wrote, “At the very most it was an awakening similar to that which Lazarus experienced, and the daughter of Jairus, and the son of the widow of Nain, to die again, later on. We were inclined at first to doubt the genuineness of the passage but find that a portion of it at least appears in the oldest Greek MSS. yet discovered” (R2811).
Other suggestions have been offered to explain this miracle,1 but if the statement is taken at face value, it would have merely been a temporary awakening, much like those Jesus had raised.
The passage does not state who these saints were, but they could not have been Gospel Age saints since the holy Spirit had not yet been given. It is also unlikely they were any of the Ancient Worthies. The Old Testament may give some insight here. There the word “saints” is used to describe those who endeavored to live faithfully under the Law. For example, in the story of Hannah she prays for those who served God, saying, “He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail (1 Samuel 2:9). She expressed her trust that God would protect those who sincerely followed His commands. As the Jewish Age was ending, it is a reasonable supposition that these saints had been faithful Jews, known to the people of Jerusalem. It was important that their friends and families recognize them and remember their deaths. Seeing them again would provide powerful evidence for the authenticity of Jesus’ ministry. Jesus was not a fraud, as the Pharisees had insisted. Here was a witness that his death would result in life.
The Garden Tomb at Jerusalem
The miracle occurred in two stages. At the moment of Jesus’ death, the earthquake opened the graves. This was in sync with the ending of darkness and the tearing of the temple veil. But, according to Matthew 27:52, the dead did not come out of their graves until after the resurrection of Jesus, three days later. The reason for the delay is not stated.
The two stages of this miracle may suggest that bringing the dead world back to life cannot occur until after a delay and the shaking of all things thought to be stable (Haggai 2:7, Hebrews 12:26). God’s plan is orderly, and events occur in a predetermined sequence. This divine parable preached a wonderful truth about the power and hope provided by the ransom of our Lord. His words, “It is finished” described the sacrificial aspect of his work. But the future work of bringing life to the world will follow the shaking of all nations.
AT THE TOMB
One final parable may have occurred after our Lord’s resurrection. At the tomb of Jesus there was an interesting encounter between two angels and Mary Magdalene. The Luke account (Luke 24:4) says the women who came to the tomb saw two men standing before them in shining garments. These angels made the wonderful statement, “He is not here, but is risen.” The women then left, bewildered by what they saw and heard.
However, Mary Magdalene returned with Peter and John. After the two apostles witnessed the empty tomb they left, uncertain of what had transpired. But Mary Magdalene remained, weeping outside the sepulcher (see John 20:11, 12). The John account provides a small detail not given by the other Gospel writers. He reveals where the angels were situated in the tomb. As Mary stooped down to look inside, the description of what she saw is very specific. “And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.” Was their position meant to convey a special message?
THE ARK OF THE COVENANT
The image may be reminiscent of the Tabernacle’s Ark of the Covenant. The account in Exodus bears a striking similarity to the scene Mary witnessed.
“And make one cherub on the one end, and the other cherub on the other end: even of the Mercy Seat shall ye make the cherubims on the two ends thereof. And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be” (Exodus 25:19, 20).
Brother Russell explains the meaning of the angels on the Mercy Seat. “The slab of gold called the ‘Mercy Seat’ (or more properly the Propitiatory, because on it the Priest offered the blood of the sacrifices which propitiated or satisfied the demands of divine justice) represented the underlying principle of Jehovah’s character — justice. … The Apostle Paul uses the Greek word for Mercy Seat or Propitiatory (hilasterion) when referring to our Lord Jesus saying, ‘Whom God hath set forth to be a Propitiatory [or Mercy Seat] …. To declare his righteousness … that he might be just and the justifier of him which believeth in Jesus’ (Romans 3:25, 26) The two Cherubim represented two other elements of Jehovah’s character, as revealed in His word, viz., divine love and divine power When the Atonement Day sacrifices (bullock and goat) are complete, Love tarries to see the result of its plan. When the blood is sprinkled, Justice cries, ‘It is enough; it is finished!’ Then comes the moment when Love and Power may act, and swiftly they wing their flight to bless the ransomed race” (Tabernacle Shadows, pages 124, 125, 126).
The Ark of the Covenant
Like the animal sacrifices, that could not actually atone for sin, the angels formed of gold on either end of the Mercy Seat were symbols of a future fulfillment. They faced inward, looking down toward the Mercy Seat, waiting for the application of atoning blood. Now, at the tomb of Jesus sat two angels, no longer made of inanimate gold or facing inward.
The Luke account describes them as wearing “dazzling apparel” (Luke 24:4 ASV). Seated at both ends of the bed on which the ransom price had rested, they spoke to Mary Magdalene. “Woman, why weepest thou?” (John 20:13). There was no reason to weep. Jesus was alive, and the value of his sacrificial death would satisfy God’s justice, allowing the angels of love and power to speak words of comfort and hope. No longer were God’s messengers held back. The next phase of God’s plan of salvation could commence. The time was ripe for the merit of Christ to justify believers and usher in the Gospel Age.
Turning from the tomb Mary Magdalene, still not comprehending the situation, encountered Jesus. He too asked why she was weeping. After expressing her desire to find the body of her Lord, Jesus said her name and it became all too clear that this was Jesus. It was a moment of overwhelming joy.
CONCLUSION
We now understand the need for Jesus’ atoning work. We see God’s plan progressing to the blessings of the kingdom. We no longer sorrow in hopelessness but rejoice in the great prospect inspired by the empty tomb.
The connection between Jesus’ death and the events orchestrated by God in connection with Calvary is unmistakable. In them God proclaimed that darkness would end, the dead would rise to life and the way to God had now been opened. His communication through these often‑overlooked details spoke with such delightful eloquence!
— Br. Tom Ruggirello
(1) See the Christian Resources App for a discourse titled, “Difficult Texts” by Bro. Carl Hagensick. Beauties of the Truth, Volume 26, Number 4, November 2015, “Out of the Tomb(s),” James Parkinson.