
As you will soon note, this post will be a bit unusual. It is the result of a recent Sunday School class I taught from Mark’s gospel, chapter 15, a record inspired by the Holy Spirit recording the crucifixion of our Lord and Savior, Jesus Christ. I want to share some thoughts on an important verse that we usually read over rather quickly after visiting Calvary and being reminded of the horrendous suffering of our Savior—and his lamentable cry, “My God, my God, why has thou forsaken me?” (Mark 15:34) Mark continues with the comment that Jesus cried with a loud voice and gave up the ghost. Then he notes, “And the veil of the temple was rent in twain from the top to the bottom.” (Mark 15:38)
Reading again that true and shuddering account of our Lord’s last day on earth in flesh like ours, I had to pause a moment to reflect upon that simple, single reference to the temple veil that was rent in two the moment He gave up the ghost. Matthew also records a statement about the veil being rent in two, and Matthew adds: “And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after the resurrection, and went into the holy city, and appeared to many.” (Matt. 27:52,53)
I meditated on these verses and, in time, was driven to my files to see if I had preached a message on “the veil” at some time in my ministry. I soon discovered some notes on a 3×5 card on such a message—not one that I had preached but one that Pastor Luther Peake had preached on March 22, 1970, at the Buckner Blvd. Baptist Church in Dallas, Texas, the church that Ellen and I were members of when we were living in Dallas (1969-1971) when I was a student in Dallas Theological seminary. Pastor Peake was fairly old at that time. He, along with J. Frank Norris, founded the Bible Baptist Seminary of Arlington, Texas. He was an exceptional expositor of the Word of God, and I took copious notes on this unusual message that day, filling up both sides of my 3×5 card. I want to share some of those notes with you in this blog. Dr. Peake said:
“The (Old Testament) Tabernacle was divided into three parts: the Outer Court, the Holy Place, and the Holy of Holies. Gentiles were permitted only in the outer court; Jews were permitted in the Holy Place where they presented their offerings and sacrifices; and the High Priest was permitted in the Holy of Holies, where the Ark of the Covenant was on the Day of Atonement, once annually, to present sacrifices and offerings for his own sins and for the sins of the nation. The Holy of Holies was where God’s visible presence was manifested at times in a cloud or pillar of fire.
Separating the Holy Place from the Holy of Holies was a thick veil—about 4 and ½ inches to 5 inches thick, 36 feet wide and 60 feet long, constructed of 72 plats of 24 threads of blue, scarlet and red colors, all skillfully woven according to instructions given by God to Moses. (Ex.26:33)
When the Lord gave up the ghost, (Matt. 27:51, Luke 23:45, Mark 15:24-38) the veil was rent in two from top to bottom. An earthquake followed immediately (Matthew’s account), but only after the veil had already been rent. What, then, was the significance of the rent veil?
- It was, first, a sign of deep sorrow, as when David heard of the death of Saul and Jonathan and rent his clothes in mourning. (See also Genesis 37:29; Job 1:20; Ezra 9:5 God the Father, it may well have pictured, was mourning the death of His only begotten Son, a death that caused the Father to temporarily “forsake” His Son as He bore in His body the penalty for the sins of humanity in toto.
- It speaks to us of the rending of Christ’s flesh (Hebrews 10:20). Christ was as much God as if He were not man; and as much man as if He were not God. God, invisible, omnipotent—yet providing through Christ a once-for-all sacrifice for our sins. The eternal deity was clothed in flesh, so that He would be the one and only proper sacrifice for our sins.
- The rending of the veil when the God Man, Jesus, had suffered, bled, and died for sins signified that from that moment there now was accessibility for man to God: ‘Whosoever will may come,’ and not just the High Priest on the one yearly Day of Atonement.”
Now, leaving the 3×5 note card that I filled up with Pastor Peake’s message alluded to above, I want to comment on the intriguing statement found only in Matthew’s gospel account of the crucifixion when, in Matt. 27:52, immediately following the statement that the veil was rent in twain from top to bottom (something only God could have done), Matthew notes that “the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city and appeared to many.”
It is really interesting that Matthew inserted a description of this event—which did not happen until after His resurrection—in the middle of the story of Christ’s crucifixion. This no doubt is part of the “first-fruits” that Paul had in mind when he outlined the order of the first resurrection (see John 5:28,29): “But every man in his own order: Christ the first fruits; afterward they that are Christ’s at His coming.” (I Cor. 15:23) On the day of His resurrection, He forbade Mary Magdalene to touch Him for He had not yet ascended to His Father. (John 20:17) Paul would write in Eph. 4:8,9: “Wherefore he saith, when He ascended up on high, he led captivity captive, and gave gifts to men. (Now that he ascended; what is it but that he also descended first into the lower parts of the earth? He that descended is the same that also ascended up far above all heavens.” Old Testament saints were waiting His death, burial, and resurrection in “Abraham’s bosom.” This may explain why some, if not all, of the Old Testament saints—part of the first fruits resurrection along with Christ—were resurrected when He descended into the lower parts of the earth the day He arose, leading “captivity captive”—i.e. Old Testament saints to God and to glory. Selah.
“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.” (Hebs. 10:19,20)








