Luke § 111

And two other criminals were also led away with him, to be put to death. So that what was said might be fulfilled: And he was numbered with the wicked. But he was numbered with the wicked in death, so that he might justify the wicked in the resurrection, who, being in the form of God, was made man for the sake of men, to give men the power to become children of God (John 1).

First, therefore, regarding the dishonor of the company, he says: And there were also two other malefactors led with him to be put to death; two others, namely, who were malefactors, so that from the iniquity of those put to death with Christ they might pretend that Christ suffered as a reprobate; but the Lord preordained this to happen, according to that passage of Isaiah fifty-three: "He was reckoned among the wicked"; both on account of the example of humility, by reason of which it is said in the Psalm: "But I am a worm and not a man, the reproach of men and the outcast of the people"; and Isaiah fifty-three: "We esteemed him the lowest of men"; and on account of the mystery of signification.

For by the two thieves, according to the allegory, are understood the peoples among whom and for whom and by whom he suffered, one of the Jews and the other of the Gentiles, who are rightly called thieves, because both through pride in Adam wished to seize from God his proper dignity; whence, on that passage of Philippians two: "He did not consider it robbery to be equal to God," the Gloss says: "Adam and Eve wished to seize Divinity and lost felicity." And on this account the sign of circumcision was given as a remedy, which was as it were a branding of thieves, so that through it we might be freed from the punishment of theft. But the Jewish people, like the thief on the left, still blasphemes, while the Gentile confesses and prays. — According to Augustine, however, by the two thieves is signified the whole human race fixed to the cross of tribulation and present misery; but one part on the right, as those who suffer for celestial glory, the other on the left, as those who suffer for temporal glory. And on this Ambrose says: "Execrable in deed is the impiety of the Jews, which fixes to the cross the Redeemer of all as though a thief; yet good in mystery is the thief, who laid an ambush for the devil so as to carry off his vessels." Therefore Job forty: "In his eyes, as with a hook, he will catch him"; on which account the Lord compares himself to a thief above in chapter twelve: "If the master of the house knew at what hour the thief was coming," etc.

The devil, wishing to create and instill a bad opinion of the Lord, arranges for two robbers to be crucified with Him. But see how he lost one of them, and how what the devil plotted against the Lord served to His greater glory. For no one ever sought the crosses of the robbers; on the contrary, the whole world longed in expectation for the Cross of the Lord. And from this it is clearly evident that the Lord is not a lawbreaker like the robbers, but the pioneer of all righteousness.

But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.

But the very place of the cross, either in the middle, as visible to all, or above Adam, as the Hebrews argue, for burial. For it was fitting that there our first-fruits of life should be placed, where the beginnings of death had been.

(Hom. in Pass. Dom.) When mankind became corrupted, then Christ manifested His own body, that where corruption has been seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam.

(de Inc. Verb. Dei.) Now our Saviour came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His resurrection. For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shown to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John's was; He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangeth upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles, joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven.

(de Gr. Nov. Test. Ep. 140.) For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to longsuffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace.

And after they came to the place that is called Calvary, there they crucified him. Outside the city of Jerusalem and outside the gate there were places where they beheaded the condemned, and they took the name Calvary, that is, of the beheaded. Therefore the Lord was crucified there, so that where the area of the condemned had been before, the standards of martyrdom might be raised. And just as he was made a curse for us on the cross, and was scourged, and crucified, so for the salvation of all he was crucified among the guilty as if he were guilty, so that where sin abounded, grace might abound all the more. Certainly, how the Lord was placed on the cross, and what the position of that most sacred body signifies in itself as a royal type, Sedulius beautifully expressed in verses in his Paschal poem: "That no one may be unaware of the form of the cross to be revered, which carried the Lord exultantly with powerful reasoning, gathering the four regions of the squared world. The resplendent East shines from the head of the creator, the sacred feet are bathed by the star of the West. The right hand holds the North, the left elevates the middle axis, and the entire nature of the creator lives from the members. And Christ controls the world, embraced by the cross, everywhere." The Apostle also describes the moral figure of the most holy cross, where he says: "Rooted and grounded in love, that you might comprehend with all the saints what is the breadth and length and height and depth, to know also the love of Christ which surpasses knowledge" (Ephesians 3). In the breadth indeed he signifies good works of charity, in the length the perseverance of a holy life unto the end, in the height the hope of heavenly rewards, in the depth the unsearchable judgments of God, from which this grace comes to men. And these are so connected to the sacrament of the cross, that in the breadth it is understood the transverse beam to which the hands are outstretched, for the signification of works. In the length, from itself down to the earth, where the whole crucified body seems to stand, which signifies persistence, that is, long perseverance. In the height, from the same transverse beam upwards, which stands out toward the head, because of the expectation of what is on high, lest those good works and perseverance in them are believed to be done for earthly and temporary benefits of God, but rather for that which faith, working through love, hopes eternally from above. In the depth also, the part of the wood that is hidden and fixed in the ground, but from which all that emerges arises, just as from the hidden will of God man is called to the participation of so great a grace in one way or another, but above all the love of Christ that surpasses knowledge, where indeed there is that peace which surpasses all understanding.

And the thieves, one on the right and the other on the left. The thieves who are crucified with the Lord on either side signify those who, under the faith and confession of Christ, either undergo the struggle of martyrdom or the discipline of stricter continence. But as many as do these things solely for eternal and heavenly glory, these are rightly designated by the merit and faith of the right-hand thief. But those who renounce the world either with a view to human praise or for any less worthy intention, not unreasonably imitate the mind and actions of the blasphemous and left-hand thief. Of such the Apostle says: If I give my body to be burned, if I give all my goods to feed the poor, if I do many other things, but have not charity, it profits me nothing (I Cor. XIII). But blessed are they who suffer persecution for justice's sake, for theirs is the kingdom of heaven (Matt. V).

Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound.

But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand.

Second, as to the atrocity of the punishment, it is added: And after they came to the place which is called Calvary, there they crucified him. This place is called Calvary, as some say, because Adam lay there, and the skull of his head was there; and Ambrose seems to say this in his commentary on the Epistle to the Romans. But this is not said by Ambrose the Doctor, but by Ambrosius Adopertus. For, as Jerome says, Adam was buried in Hebron, as is stated in Joshua fourteen. It is therefore called the place of Calvary because the skulls of the condemned were kept there, those who were beheaded and hanged there. Now this place was outside the city, because this custom had grown up from ancient times, that criminals were killed outside the camp: Leviticus twenty-four, "Bring forth the blasphemer outside the camp, and let all the people stone him." This was done for the sake of a spectacle, but now it was for the sake of a mystery, to signify that the passion of Christ profited those who were outside Jerusalem; hence Hebrews, last chapter: "Jesus, that he might sanctify the people through his own blood, suffered outside the gate." Now this leading forth was prefigured in the leading forth of Abel, Genesis four; in the leading forth of Isaac, Genesis twenty-two; in the leading forth of Joseph, Genesis thirty-seven; in the going forth of David from Jerusalem, Second Kings fifteen. In this place of punishments, therefore, he was crucified with the most bitter punishment of the cross, according to that of Zechariah twelve: "They shall look upon me, whom they have pierced"; and Malachi three: "Shall a man pierce God, for you pierce me?"

Then was fulfilled the figure of the serpent raised upon a pole, Numbers twenty-one; then was fulfilled that of Deuteronomy twenty-eight: "Your life shall be as it were hanging before you." Then was fulfilled the prophecy of David: "They have pierced my hands and my feet"; then was fulfilled the prophecy of Jeremiah eleven: "Let us put wood into his bread"; and that of Daniel nine: "And after sixty-two weeks Christ shall be slain"; then also the prophecy of Zechariah thirteen: "What are these wounds in the midst of your hands?"; then also that of Isaiah fifty-three: "He shall be led as a sheep to the slaughter." Then were fulfilled all the things foretold concerning the passion of Christ; hence above, eighteen: "All things shall be accomplished which were written by the Prophets concerning the Son of Man."

Now this was the punishment of robbers; therefore he adds: And the robbers, one on the right and the other on the left: which was done not only as a reproach but also, by God's disposing, for our instruction. For by the two robbers are understood the flesh and the world, which must be crucified, so that our spirit may be offered to the Lord on the cross, as Jesus was. The flesh must be crucified like the right robber, according to that passage in Galatians 5: "And they that are Christ's have crucified their flesh," etc.; the world like the left robber: Galatians last chapter: "The world is crucified unto me, and I unto the world." And then the spirit in the middle is crucified with Christ, so that it may say with the Apostle in Galatians 2: "I am crucified with Christ. Nevertheless I live; yet not I, but Christ liveth in me."

Now the cross of the flesh is the rigor of discipline, whose four arms are, namely, vigils, abstinence, roughness of clothing, and the discipline of scourging.

The cross by which the world is crucified is poverty of spirit, whose four arms are, namely, contempt of glory, of wealth, of homeland, and of kindred.

The cross of the spirit is the fervor of devotion, whose four arms are likewise, namely, hope and love, fear and sorrow: hope above, fear below, love on the right and sorrow on the left. And concerning these, Ephesians 3: "Rooted and grounded in charity, that you may be able to comprehend," etc.

When he hung on the precious cross, two thieves were hung with him. What comes from this? It was truly a mockery as far as the plan of the Jews, but it was also the commemoration of prophecy. It is written, "He was also numbered with the transgressors." For our sakes, he became a curse. That is, he became accursed. It is written again, "Cursed is every one that hangs on a tree." His act did away with the curse that was on us. We are blessed with him and because of him. Knowing this, blessed David says, "Blessed are we of the Lord, who made heaven and earth." Blessings descend to us by his sufferings. He paid our debts in our place. He bore our sins. He was stricken in our place, as it is written. He took our sins in his own body on the tree, because it is true that his bruises heal us. He also was sick because of our sins, and we are delivered from the sicknesses of the soul.

By becoming like us and bearing our sufferings for our sakes, Christ restores human nature to how it was in the beginning. The first man was certainly in the Paradise of delight in the beginning. The absence of suffering and of corruption exalted him. He despised the commandment given to him and fell under a curse, condemnation and the snare of death by eating the fruit of the forbidden tree. By the very same thing, Christ restores him to his original condition. He became the fruit of the tree by enduring the precious cross for our sakes, that he might destroy death, which by means of the tree [of Adam] had invaded the bodies of humankind.

The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He doth not suffer in His divine nature, and that He suffered in His human.

But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to show that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ's death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing that men of old deified those who were destined to a like end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknowledged the true God, who having vanquished death is adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the healthgiving death, that the disciples with secret faith might behold the resurrection after death. Whereunto they were taught to lift up their own hopes, that despising death they might embark cheerfully in the conflict with error.

(Orat. 1. de Res. Christ.) But the figure of the cross from one centre of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where.

(Hom. 87. in Matt.) Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honoured. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified.

Moreover two malefactors are crucified around Him, in order that He might be reckoned amongst the transgressors. Although His raiment was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel), for he had his eye upon the Psalm: "They parted my garments amongst them, and cast lots upon my vesture.

They lead Him to the place of the Skull, where, they say, the forefather was buried, so that where the fall occurred through a tree, there also the restoration was accomplished through a tree.

But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.

Because also by a tree death bad entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree.

(ubi sup.) Now our Lord being truly the Saviour, wished not by saving Himself, but by saving His creatures, to be acknowledged the Saviour. For neither is a physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Saviour had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Saviour, but by dying. For truly a much greater salvation does the death of the Saviour bring to men, than the descent from the cross.

(ubi sup.) Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders.

And the rulers mocked him, along with them saying: He saved others, let him save himself if he is the Christ, the chosen one of God. Even unwillingly, the rulers and people of the Jews confess that he saved others. Therefore, your own sentence condemns you. For he who saved others could indeed save himself if he wished. "Let him save himself," they say, "if he is the Christ, the chosen one of God." On the contrary, he did not want to save himself by descending from the cross precisely because he is the chosen one of God. For he, who came to be crucified for us, neglected to save himself by descending from the cross because, along with the other sinners, he also took care to save those who crucified him through dying.

And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.

And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.

Fifth, with respect to the malice of the rulers insulting him, he adds: And the people stood watching, and the rulers with them derided him, and thus was fulfilled that word of the Psalm: "All who saw me derided me, they spoke with their lips and shook their head"; and Job twelve: "The simplicity of the just man is laughed to scorn. A lamp despised in the thoughts of the rich," namely, of the chief priests. A figure of this preceded in Ham: Genesis nine: "When Ham, the father of Canaan, had seen the nakedness of his father exposed, he told his two brothers outside." So also these men, seeing the weakness of Christ, insulted him.

Whence it is also added: Saying: He saved others, let him save himself, if this is the Christ, the elect of God. Wisdom two: "Let us test what shall come upon him. For if he is the true Son of God, he will take him up and deliver him from the hand of his adversaries." Nor did they say these things only, but rather they reviled him in manifold ways: whence Matthew twenty-seven: "Those passing by blasphemed him, shaking their heads and saying: Aha! You who destroy the temple of God and rebuild it in three days: save yourself." This the common people said, but the chief priests spoke still more maliciously: whence Matthew twenty-seven: "He saved others, he cannot save himself: if he is the King of Israel, let him now come down from the cross," etc. Upon which Bernard says: "What of you, O Jew, who but yesterday were shaking your head before the cross? Who were assailing the sacred head of Christ with reproaches, saying: If he is the Christ, the King of Israel, let him come down from the cross? O venomous tongue, word of malice, wicked speech! This is plainly yours, but more so of him who is a liar from the beginning. For what consequence does there seem to be, that he should come down, if he is king, and not rather ascend? Rather, because he is the King of Israel, let him not abandon the title of his kingdom, let him not lay down the rod of his dominion, whose indeed government is upon his shoulder. Others, they say, he saved, he cannot save himself. Rather, if he had come down, he would have saved no one: for since no one can be saved unless he has persevered unto the end: how much less could he be the Savior?"

But when He says, 'I am a worm, and no man; a reproach of men, and despised of the people,' He prophesied the things which do exist, and which happen to Him. For we who believe on Him are everywhere a reproach, 'despised of the people;' for, rejected and dishonoured by your nation, He suffered those indignities which you planned against Him. And the following: 'All they that see me laughed me to scorn; they spake with the lips, they shook the head: He trusted on the Lord; let Him deliver him, since he desires Him;' this likewise He foretold should happen to Him. For they that saw Him crucified shook their heads each one of them, and distorted their lips, and twisting their noses to each other, they spake in mockery the words which are recorded in the memoirs of His apostles: 'He said he was the Son of God: let him come down; let God save him.'

For, what must one conclude about the common people, when their rulers were mocking? This is the devil speaking through them. Just as on the pinnacle of the temple (Luke 4:9), so also here he says this, envying the salvation through the cross and desiring by every possible cunning to prevent it.

They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? for it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for the end. And the rulers also with them derided.

Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer Him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Saviour, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled. (Prov. 9:5.)

But the soldiers also mocked him, approaching and offering him vinegar, and saying: If you are the king of the Jews, save yourself. The vinegar itself was the Jews, degenerating from the wine of the patriarchs and prophets. With this vinegar, indeed, the soldiers gave the Lord to drink, whom they handed over to death at their suggestion. And it is to be noted, that the Jews, blaspheming, mockingly rejected the name of Christ and the Son of God, credited to them by the authority of Scripture. But the soldiers, being ignorant of the Scriptures, mocked not Christ the chosen of God, but the king of the Jews.

Sixth, as regards the cruelty of those mocking the Crucified, he adds: But the soldiers also mocked him. The soldiers indeed mocked him before the crucifixion, according to what is said in John nineteen: "The soldiers, plaiting a crown of thorns, placed it upon his head and clothed him in a purple garment. And they came to him and gave him blows." From which it appears that according to Luke, Christ was mocked three times, namely in the house of the high priest, above in the twenty-second chapter, and in the presence of Herod, above in the same chapter, and now. In which it is given to understand that those three kinds of men whom Christ especially honored on earth dishonor Christ, namely the priests, the rulers, and the soldiers, so that the word of Isaiah one applies to them: "I have nourished and raised up children, but they have despised me." Whence that word of Isaiah fifty-seven applies to them: "Against whom have you made sport, and against whom have you opened wide your mouth and put out your tongue? Are you not wicked children?" The soldiers therefore despised Christ, and by despising him added affliction to the afflicted.

And therefore he adds: Coming near and offering him vinegar. Now it is said in Matthew twenty-seven that "they gave him wine mixed with gall" to drink, Mark fifteen. And, as Augustine says, it is credible that the Jews cast gall and myrrh, which are most bitter, into the sour wine. And in this is fulfilled the prophecy of the prophet David: "They gave," he says, "gall for my food, and in my thirst they gave me vinegar to drink." And Deuteronomy thirty-two, concerning the vine turned to bitterness: "Their grape is a grape of gall, and a most bitter cluster. The gall of dragons is their wine, and the incurable venom of asps." And concerning this it is said in John nineteen: "When Jesus had received the vinegar, he said: It is finished," and because, since he had suffered in hearing through insults, in sight through tears, in touch through blows, nothing remained except that he should suffer in taste and tongue, against that pleasure which Adam and Eve had in eating the fruit. And because temptation of this kind entered through hearing, therefore the insults against Christ are repeated so many times.

Soldiers offered vinegar to drink, serving Him precisely as a king.

But the soldiers offered Christ vinegar, as it were ministering unto a king, for it follows, saying, If thou art the king of the Jews, save thyself.

Whence he adds: Saying: If you are the King of the Jews, save yourself. Whence also these soldiers are signified by the servants of the king of the Assyrians, who blasphemed the Lord, concerning whom Isaiah thirty-seven says: "Whom have you reproached, and whom have you blasphemed, and against whom have you exalted your voice and lifted up the height of your eyes? Against the Holy One of Israel. By the hand of your servants you have reproached the Lord." But the Lord did not yield to these blasphemers, so that he might give an example of patience and perseverance, according to that of James five: "Take, brothers, an example of long-suffering, labor, and patience. You have heard of the endurance of Job," etc. Whence Bernard says: "In vain, O malicious one, you have prepared your arrows in the quiver, and you heap up the sighs of the disciples with the reproaches of the Jews; for the former despair, the latter revile. But neither weapons shall harm Christ: he chose one time for strengthening the disciples and another for confuting the adversaries. Meanwhile he displays patience all the more, commends humility, fulfills obedience, perfects charity. For with these gems of the virtues the four arms of the cross are adorned: and charity is at the summit, obedience at the right, patience at the left, humility, the root of the virtues, at the base: the consummation of the Lord's passion has doubly enriched the trophy of the cross."

However, a title is written and placed above the cross, not beneath the cross; for the beginning is on his shoulders. And what is the beginning, if not his eternal power and divinity? Therefore, when he was asked who he was, he replied: The beginning, who also speak to you. Let us read this title: Jesus, he says, the Nazarene, king of the Jews. The title is rightly placed above the cross; because the kingdom that Christ has is not of a human body, but of divine power. The title is rightly placed above the cross; for although the Lord Jesus was on the cross, he shone with the majesty of a king above the cross.

And rightly is the title placed above the cross, because Christ's kingdom is not of the human body, but of the power of God. I read the title of the King of the Jews, when I read, My kingdom is not of this world. (John 18:36.) I read the cause of Christ written above His head, when I read, And the Word was God. (John 1:1.) For the head of Christ is God. (1 Cor. 11:3.)

There was also an inscription written above him in Greek, Latin, and Hebrew letters: This is the king of the Jews. Appropriately, the title which testifies to Christ as king is placed not below but above the cross, because although he suffered on the cross in human weakness for us, he shone above the cross with the majesty of the king. Who fittingly also, because he is both king and priest, as he offered to the Father the excellent sacrifice of his flesh on the altar of the cross, displayed the dignity of the title of king which he held, that it might be known to all who wished to read, that is, to hear and believe, that he did not lose but rather confirmed and strengthened his kingdom by the cross. Whence the Apostle, having described the ignominy of the cross, added: Therefore God also exalted him, and gave him the name which is above every name, etc. (Philippians II). For the fact that this name was written in Hebrew, Greek, and Latin, this is what the same Apostle subsequently added: And every tongue should confess that Jesus Christ is in the glory of God the Father (Ibid.). As far as the letter is concerned, these three languages stood out above others. Hebrew for the Jews glorying in the law, Greek for the wisdom of the nations, Latin for the Romans who were then ruling over many and almost all nations. Therefore, whether the Jews like it or not, every kingdom of the world, every worldly wisdom, all the sacraments of the divine law testify that Jesus is the king of the Jews, that is, the emperor of those who believe and confess God.

First therefore, as regards the inscription of the judge, he says: And there was also an inscription written over him in Greek and Latin and Hebrew letters: This is the King of the Jews. Pilate placed this inscription by way of a title, in which he intended to inscribe the cause of his passion; whence Mark chapter fifteen: "And the title of his charge was inscribed: King of the Jews"; in which is shown the cause why he was crucified according to truth, but the Jews did not accept it; whence John chapter nineteen: "Many of the Jews read this title, and the chief priests of the Jews said to Pilate: Do not write: King of the Jews, but: That he said: I am King of the Jews. Pilate answered: What I have written, I have written." From which it appears that the title was written by divine direction; whence Bede says: "Therefore the title was placed over the one sacrificed, so that it might be clear to all who wish to read and believe that through the cross he did not lose but strengthened his dominion," according to that passage of Isaiah chapter nine: "The government was placed upon his shoulder"; and in the Psalm: "The Lord reigned" from the wood.

Now the title is threefold, namely a certain one is memorial, which is written on the tombs of the dead; proclamatory, which is on the gates of cities; and triumphal, which contains the cause and order of the triumph and was customarily written on arches, and such was this title, concerning which Isaiah chapter nineteen says: "There shall be an altar of the Lord in the midst of Egypt, and a pillar of the Lord near its border." This was written in three languages because, although there were seventy-two, three nevertheless were preeminent; whence the Gloss says: "These three languages were preeminent above the others: Hebrew on account of the Jews glorying in the Law, Greek on account of the wise Greeks, Latin on account of the ruling Romans. Therefore, whether the Jews wish it or not, every kingdom of the world, all worldly wisdom, all the mysteries of the divine law testify that Jesus is the emperor of those who believe and confess." Or it was in three because these three languages intimate the mystery of the Trinity. It also seems to be a firm testimony of truth; whence Augustine says: "The title was approved in three languages as if by three witnesses, because in the mouth of two or three every word stands firm."

Here is yet another cunning device of the devil that turned against himself. Namely, he proclaims the sedition of Jesus in the writings of three languages, so that every passerby would know that He was hanged for claiming to be a king. But the one inventive in evil did not understand that this was a sign that the mightiest of nations, such as the Romans, and the wisest, such as the Greeks, and the most devout, such as the Jews, would enter the Kingdom of Jesus and would preach Him. However, in the commentary on the Gospel of John we have said more and in a loftier manner about this.

Observe a second time the device of the devil turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that He was crucified because He made Himself King. For it is said, In Greek, Latin, and Hebrew, by which it was signified, that the most powerful of the nations, (as the Romans,) the wisest, (as the Greeks,) those who most worshipped God, (as the Jewish nation,) must be made subject to the dominion of Christ.

But it must also be explained how the others, that is, Matthew and Mark, introduced two thieves reviling, while Luke, one reviling, the other resisting him. Perhaps this other at first reviled, but was suddenly converted. It may also have been spoken of one, but in the plural number; as in the Hebrews, They wandered in goat-skins, and they were sawn asunder; (Heb. 11:37.) whereas Elijah alone is related to have had a goat-skin, and Isaiah to have been sawn asunder. But mystically, the two thieves represent the two sinful people who were to be crucified by baptism with Christ, (Rom. 6:3.) whose disagreement likewise represents the difference of believers.

When those malefactors saw that were crucified with Him the one of them reproached Him as though He was weak and unable to deliver Himself; but the other rebuked the ignorance of his fellow and turning to the Lord, as being enlightened by Him, and acknowledging who He was that suffered, he prayed that He would remember him in His kingdom hereafter.

But one of the criminals hanging there blasphemed him, saying: If you are the Christ, save yourself and us. Some may be troubled by how the other evangelists say that the criminals who were crucified with him reproached him. Indeed, one of them, according to the testimony of Luke, rebuked him, but then looked at him and believed in God. But let us understand that they, briefly covering this matter, used the plural number for the singular. Just as we read in the Epistle to the Hebrews: They shut the mouths of lions (Heb. XI), although Daniel alone is meant. And it is said in the plural: They were sawn asunder (ibid.), even though it is handed down about Isaiah alone. Also in the psalm where it is said: The kings of the earth stood up, and the rulers gathered together (Psalm II), the plural number is used for the singular, as found in the Acts of the Apostles. For kings is understood to mean Herod, and rulers to mean Pilate, who applied the testimony of the same psalm. But what is more common (for example) than for someone to say, The peasants mock me, even if only one mocks?

For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived of the gift which they have received.

Second, as regards the blasphemy of the thief, he adds: But one of the thieves who were hanging blasphemed him, saying: If you are the Christ, save yourself and us.

But the contrary of this seems to be said in Mark 15, where it states: "And those who were crucified with him reviled him"; and similarly in Matthew 27. But this contradiction is resolved in two ways: in one way, that the words of Matthew and Mark are understood through synecdoche, so that what belongs to the part is attributed to the whole; or, that both began to blaspheme in the beginning, but only one persisted: and this one was blaspheming, because he was not truly seeking to be saved, but mockingly. And this was the worst thing, that a wretched and poor man would mock a poor and afflicted man; on account of which Proverbs 28: "A poor man who oppresses the poor is like a driving rain, in which famine is prepared." But the Lord does not respond to this one, so as to give an example of patience; whence 1 Peter 2: "When he was reviled, he did not revile in return; when he suffered, he did not threaten"; so that he might also teach by example that word of the Apostle in Romans 12: "Bless those who curse you; bless and do not curse." For this is virtuous; whence Chrysostom: "It is more wonderful that a man who has suffered insults is not moved than that a man who has been wounded and struck does not fall."

Now one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due reward of our deeds.

Who has redeemed another's death by his own, but the Son of God alone? For even in His very passion He set the robber free. For to this end had He come, that, being Himself pure from sin, and in all respects holy, He might undergo death on behalf of sinners.

How then do the other Evangelists say (Matt. 27:44; Mark 15:32) that both robbers reviled Jesus? At first, probably, both reviled Him; but then one of them, the more prudent one, recognized the goodness and Divinity of Jesus from the words He spoke on behalf of the crucifiers, saying: "Father, forgive them." For these words are not only filled with perfect love for mankind, but also reveal much of His own authority. Jesus did not say: Lord, I beseech Thee, forgive them, but simply and with authority: "Father, forgive them." Instructed by these words, the one who had previously reviled Jesus acknowledges Him as the true King, stops the mouth of the other robber, and says to Jesus: Remember me in Thy Kingdom. What then does the Lord say?

But the other, answering, rebuked him, saying: Do you not fear God, seeing that you are under the same condemnation? And we indeed justly, for we are receiving due reward for our deeds; but this man has done nothing wrong. And he said to Jesus: Lord, remember me when you come into your kingdom. Who would not marvel at the spirit of this thief? Rather, who could marvel worthily at the aid given by the grace of the Lord? Let him be venerated with due thanks. On the cross, nails had bound his hands and feet, leaving nothing free from punishment except his heart and tongue. By God's inspiration, he offered to God all that he found free in himself so that, as it is written: With the heart one believes unto righteousness, and with the mouth confession is made unto salvation (Rom. X). Moreover, the Apostle testifies that three virtues remain greatly in the hearts of the faithful, saying: And now abides faith, hope, charity (I Cor. XIII). All of these the thief received by sudden grace and kept on the cross. For he had faith, who believed that the Lord would reign, although he saw Him dying together with him. He had hope, who asked for entrance into His kingdom. He also held onto charity vividly in his death, who rebuked his brother and fellow thief for dying for similar wickedness and preached to him the life he had come to know. He who came to the cross guilty, behold what kind of person leaves the cross by grace. He confessed the Lord whom he saw dying beside him in human weakness, even when the apostles, who had seen Him perform miracles through divine power, denied Him.

Third, as to the confession of the penitent, he adds: But the other answering, rebuked him, saying: Do you not even fear God, seeing that you are under the same condemnation! Which he says by detesting another's fault, which is the work of one truly penitent, according to that word in Ephesians 5: "Do not participate in the unfruitful works of darkness, but rather reprove them." — And not only another's, but indeed also his own; whence he adds: And we indeed justly, for we are receiving what is worthy of our deeds. And this is truly of the penitent, according to that word in Daniel 3: "You are just, O Lord, in all that you have done to us, and all your works are true"; "for we have sinned and acted wickedly, departing from you." — For he not only acknowledges his own fault, but also proclaims the innocence of Christ; whence he adds: But this man has done nothing evil, according to that word in 1 Peter 2: "Who committed no sin, nor was deceit found in his mouth."

One robber said, "Are you not the Messiah? Save yourself and us with you!" The Lord however did not take him down from the cross as he asked, in order to exalt the other robber on the right of the cross and who was believing in the crucified Savior. It would have been easy for him to use a miracle to conquer anyone as a disciple. He produced a more powerful miracle when he forced the scoffer of truth to adore him. That is why the apostle said, "That which is the weakness of God is stronger than human beings." He submitted all peoples to the weakness of the cross.Stretch out your arms toward the cross, so that the crucified Lord may stretch out his arms toward you. The one who does not stretch out his hand toward the cross cannot approach his table either. He will deprive of his table the guests who should have come to him hungry but instead came full. Do not fill yourself before going to the table of the Son. He might then make you leave the table while you are still hungry.

How then saith Luke that one "rebuked?" Both things were done, for at first both upbraided Him, but afterwards one did so no more. For that thou mightest not think the thing had been done by any agreement, or that the thief was not a thief, by his insolence he showeth thee, that up on the cross he was a thief and an enemy, and at once was changed.

Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of one kind; the judgment of God who searches the heart of another. And in the former case punishment follows after confession, but here confession is made unto salvation. But he also pronounces Christ innocent, adding, But this man hath done nothing wrong: as if to say, Behold a new injury, that innocence should be condemned with crime. We kill the living, He raised the dead. We have stolen from others, He bids us give up even what is our own. The blessed thief thus taught those that stood by, uttering the words by which he rebuked the other.

Water and blood flow out from the pierced sides of the Savior. Blood indicates the victory, and water stands for baptism. The two robbers on crosses on each side dispute with each other. One denies Christ is God, but the other wins heavenly glory.

"This man," he says, "has done nothing that is hateful." O how beautiful is this confession! How wise the reasoning and how excellent the thoughts! He became the confessor of the Savior's glory and the accuser of the pride of those who crucified him.

Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.

Although he sees his gaping wounds and observes his blood pouring forth, he believes him to be God whom he does not recognize as guilty. He acknowledges him to be righteous whom he does not think of as a sinner. He says to that other complaining thief, "We certainly are receiving what is due our deeds, but this man has done nothing wrong." He understood that Christ received these blows because of others' sins. He sustained these wounds because of others' crimes. The thief knew that the wounds on the body of Christ were not Christ's wounds but the thief's; therefore, after he recognized his own wounds on Christ's body, he began to love all the more.

For he not only acknowledges the innocence of his life, but also the excellence of his power; and therefore he adds: And he said to Jesus: Lord, remember me when you come into your kingdom; in which he at once confesses the royal excellence of Christ and seeks the remission of his fault. So Nehemiah prayed; Nehemiah 5: "Remember me, O my God, for good"; Psalm: "Remember your mercies, O Lord," etc.; and again: "According to your mercy, remember me, for your goodness' sake, O Lord."

It is apparent, therefore, that in this thief there was the truth of faith and a confession of truth, by reproving evil, approving good, and asserting what is true; there was also the supplication of prayer. Whence the Gloss: "Great grace shines forth in this thief: he has no member free from torment except his heart and tongue; all that he has free, he offers: he believes with his heart, he confesses with his mouth." And in this appears that which is said above in the seventeenth chapter: "Two shall be in the field: one shall be taken, and the other shall be left," according to the depth of the divine judgments.

Let us look at his most beautiful confession of faith. He says, "Jesus, remember me when you come in your kingdom." You see him crucified and call him a king. You expect the One who bears scorn and suffering to come in godlike glory. You see him surrounded by a Jewish crowd, the wicked gang of the Pharisees, and Pilate's band of soldiers. All of these were mocking him, and no one confessed him.

(Mor. 18. c. 40.) On the cross nails had fastened his hands and feet, and nothing remained free from torture, but his heart and tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is written, With the heart he might believe unto righteousness, with the mouth he might confess unto salvation. (Rom. 10:10.) But the three virtues which the Apostle speaks of, (1 Cor. 13:13.) the thief suddenly filled with grace both received and preserved on the cross. He had faith, for example, who believed that God would reign whom he saw dying equally with himself. He had hope who asked for an entrance into His kingdom. He preserved charity also zealously in his death, who for his iniquity reproved his brother and fellow-thief, dying for a like crime to his own.

But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows, And he said to Jesus, Lord, remember me when thou comest into thy kingdom. Thou beholdest the Crucified, and thou acknowledgest Him to be thy Lord. Thou seest the form of a condemned criminal, and thou proclaimest the dignity of a king. Stained with a thousand crimes, thou askest the Fountain of righteousness to remember thy wickedness, saying, But I discover thy hidden kingdom; and thou turnest away my public iniquities, and acceptest the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness.

Most fittingly does the world rejoice, with great gladness, upon this day; for with Christ returning from the dead the hope of resurrection has everywhere been awakened in the hearts of men. For it is but right that when the Lord of creation triumphs, the creatures He has made should also rejoice. This day the heavens rejoice, for now at length they see the earth, defiled by sin, made clean in the Blood of the Lord. The multitudes of the hosts of heaven rejoice, for their king has overthrown in battle the hosts of the prince of evil. The sun rejoices, and now with unceasing thankfulness holds back by its joyful beams that woeful darkness that overshadowed it as Christ was dying. And together with them we too above all others must rejoice, for whom the Only-Begotten Son of God, Who also is True God, clothed Himself in our flesh, that through that flesh He might come to the Cross, by the Cross suffer death, and through death despoil the kingdom of hades. Should we not rejoice: we whose sins the Mystery of this new Mystery has taken away, to whom heaven is given, paradise restored? And as He drew near His end, the Lord Himself says to the Thief then hanging on his cross: he whose faith, neither Christ's torment, nor his own, had weakened: Amen, I say to you, this day thou shalt be with me in paradise. For the Thief had said to Him: Lord, remember me when Thou shalt come into Thy kingdom (Lk. xxiii). How admirable this faith, Brethren: that a thief who had been judged unworthy of this life, should amid his torments nourish the hope of life eternal, and believe, that this could be given to him by One Who also was being crucified? And how justly does the believing Thief receive the favour of such a promise: he who, in that hour when the Apostles scattered in fear, had confessed the Kingdom of God? And the merit of this one confession wipes away all his past sins; in that brief moment whatever crimes he had committed, throughout all the years of his life, were now forgiven. Nor did the blood he shed in his robberies condemn him before God for he believed that the Blood of Christ was shed for a Kingdom, not for a punishment. And that this death was a gain for all men, there can, Beloved Brethren, be no possible doubt. For who can despair of God's grace, when the Thief was forgiven; should he unite the faith of the Thief with his own humble prayer for pardon? We have yet another shining example of the Lord's most loving kindness, and because of it, let us, putting away all fear, and all deadly despair, place our trust in the unspeakable generosity of Our Redeemer. For when, condemned by the Godless, Christ hung upon the Cross, and the Jews in their evil rage mocked at Him they had crucified, in the midst of His agony, this kind Petitioner prayed to His Almighty Father for His executioners, and said: Father, forgive them, for they know not what they do (Lk. 23:34). And though in His hands was the judgement of both the living and the dead, He implored pardon for those who were then perishing in sin; and this, I believe, that He might show us beyond any manner of doubt, that He forgave them their awful crime, and that His Father would also spare them, if they, putting away their unbelief, would come together in Christ's Name. For who can doubt the effect of that prayer, where He Who is Goodness asks help for those in misery? They know not, He says, what they do. The Jews knew well that they were shedding the blood of an innocent Man; but they did not know that the guilt of all men was being washed away in that Blood. They knew they were punishing Christ by this most bitter torment of the Cross; but they did not know that it was through this Cross the Son of God would triumph. They knew He would die; but they did not know He would rise again. So, well might the Lord declare: They know not what they do. For they knew not, the Jews, of what immense goodness their very wickedness was the instrument. But the Lord, in the knowledge of His own majesty, has compassion on their human errors, and knowing how great the joy that would follow these torments, while He yet endured them, forgives the crime of those who were crucifying Him: willing that His death would give life to His slayers, and be the condemnation of those who willed to perish. Returning from hades, He seeks His Apostles, so that He might show them that within Him there was both the power of divinity and the reality of our flesh*. Because of this, Brethren, let us rejoice in Christ, now risen from the dead. Let us hold firmly, that He has recalled this flesh* from the sepulchre that we may merit to have part in that wondrous common heritage: namely, the grace of the Apostles and the Resurrection of the Lord, by the help of this Same Lord Who with the Father and the Holy Ghost lives and reigns unto the ages of ages. Amen.

The suffering of the cross was a stumbling block to many, as the apostle says. "We preach Christ crucified, a stumbling block indeed to the Jews and foolishness to the Gentiles."The penitent thief considered the cross of Christ not to be a stumbling block but power rightly merits paradise. The same apostle says, "To those Jews who have been called, Christ the power of God and the wisdom of God." The Lord also correctly gives paradise to him, because on the gibbet of the cross the thief confesses the one whom Judas Iscariot had sold in the garden. This is a remarkable thing. The thief confesses the one whom the disciple denied! This is a remarkable thing, I say. The thief honors the one who suffers, while Judas betrayed the one who kissed him! The one peddled flattering words of peace, and the other preached the wounds of the cross. He says, "Remember me, Lord, when you come in your kingdom."

The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that the light of faith might rise again.

This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.

(de Con. Ev. lib. iii. c. 17.) What is here said of the darkness, the other two Evangelists, Matthew and Mark, confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.

It was about the sixth hour, and darkness came over all the land until the ninth hour, and the sun was obscured. The brightest light of the world withdrew its rays so that it might not see the Lord hanging, or that the impious blaspheming might not enjoy its light. And it is to be noted that the Lord was crucified at the sixth hour, that is, when the sun was about to leave the center of the world; and at dawn, that is, when the sun was already rising, he celebrated the mysteries of his resurrection. For the time signifies what he exhibited by the effect of the work. Because he died for our sins and rose for our justification (Rom. IV). For when Adam sinned, it is written that he heard the voice of the Lord God walking in the garden at the breeze after midday (Gen. III). After midday, indeed, with the light of faith declining, and at the breeze, with the warmth of charity cooling: he was heard walking because he had withdrawn from the sinning man. The order of reason therefore required that at the same time of the day at which he then closed for sinning Adam, now the Lord should open the gate of paradise to the repenting thief.

First, therefore, regarding the wondrous disturbance of the world, which preceded the death of Christ, he says: Now it was about the sixth hour.

Now it is said in John chapter nineteen that "it was the sixth hour" when Jesus was crucified, and in Mark chapter fifteen that "it was the third hour"; and Luke resolves this controversy, showing that it was between the third and the sixth hour, but nearer to the sixth; whence the other Evangelists name the extremes, and Luke expresses the middle hour. In this sixth hour and sixth Age and sixth day of the week, Jesus was crucified for man, who was formed on the sixth day.

After this sixth hour, with Christ hanging on the cross and drawing near to death, there came about a universal commotion of creation; whence he adds: And darkness came over the whole land until the ninth hour, and the sun was darkened. Now this darkness could not have occurred by nature, as happens in an eclipse, for a threefold reason: namely, because the moon was in its fourteenth day, and thus at its perfect distance from the sun; and because an eclipse does not entirely remove light from all parts of the earth; and because it cannot last for three hours; and therefore here there was a threefold miracle. And for this reason it is reported that blessed Dionysius, when he was in Egypt and saw that darkening, said: "Either the elements are being changed, or the God of nature suffers, and the elements suffer with him." Whence he himself also says in his Epistle against Apollophanes: "Tell me, what do you say about the eclipse that occurred at the saving cross? For we were both together stationed near the city of the sun, and we wondrously saw the moon passing beneath the sun; for it was not the time of conjunction; and from the ninth hour until evening we saw the moon supernaturally opposed to the sun diametrically"; and afterward: "We saw the obscuration itself beginning from the east and coming to the solar boundary, then receding."

And because Christ was not only lord of nature, but also of legal observance: therefore he adds: And the veil of the temple was torn in the middle; nor was it only this veil, but also other creatures of his suffered with him: whence Matthew twenty-seven: "The rocks were split, and the tombs were opened"; and all this in testimony of the Divinity of Christ. And on this Jerome says: "The elements suffer with their Creator: the sun fled, because it could not behold the death of Christ; it labored together with the one laboring and withdrew the benefit of its light from those blaspheming: every creature suffers with Christ dying. For the sun is darkened, the earth is moved, the rocks are split, the veil of the temple is divided, the sepulchers are opened; only wretched man does not suffer with him, for whom alone Christ suffers." Moreover, it should be noted that in that darkening of the sun is understood the blinding of the Jews, and in the rending of the veil, the revelation of the Scriptures, which was made to the gentiles: whence it is said in John nine: "I have come for judgment into this world, that those who do not see may see, and those who see may become blind." Or, it can be referred to the final time, concerning which in the Psalm: "You have appointed darkness, and it became night: in it all the beasts of the forest shall pass through."

He who excels all created things, and shares the Father's throne, humbled Himself to emptying, and took the form of a slave, and endured the limits of human nature, that He might fulfil the promise made of God to the forefathers of the Jews: but they were so obdurate and disobedient as even to rise up against their Master. For they made it their business to deliver the Prince of life to death, and crucified the Lord of glory. But when they had affixed to the cross the Lord of all, the sun over their heads withdrew, and the light at midday was wrapped in darkness, as the divine Amos had foretold. For there was "darkness from the sixth hour until the ninth hour:" and this was a plain sign to the Jews, that the minds of those who crucified Him were wrapped in spiritual darkness, for "blindness in part has happened to Israel." And David in his love to God even curses them, saying, "Let their eyes be darkened, that they may not see."

Yes! creation itself bewailed its Lord: for the sun was darkened, and the rocks were rent, and the very temple assumed the garb of mourners, for its "veil was rent from the top to the bottom." And this is what God signified to us by the voice of Isaiah, saying, "And I will clothe the heaven with darkness, and wrap it around with sackcloth."

As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, (Amos 8:9.) which was a manifest token that the souls of those who crucified Him would suffer darkness.

God was victorious over the Egyptians, and he lit up the way for the Hebrews with the pillar of fire in the month of Nisan. The sun became dark over them because they had returned evil for goodness. Just as God split the sea, the Spirit split the curtain in half, since they rejected and unjustly crucified the King of glory on the Skull. The curtain of the temple was torn in two for this reason. Created beings suffered with him in his suffering. The sun hid its face so as not to see him when he was crucified. It retracted its light back into itself to die with him. There was darkness for three hours. The sun shined again, proclaiming that its Lord would rise from Sheol on the third day. The mountains trembled, the tombs were opened, and the curtain was torn, as though grieving in mourning over the impending destruction of the place.

If he had been the son of a foreign god, the sun would not have been eclipsed when the Lord was raised on his cross. The Creator would have spread out a more intense light, because his enemy would have been withdrawn from his sight. He would have caused his light to shine on the Jews, because they would have been doing his will. He would have clothed the temple with a curtain of glory, because its enemy's death would have purified its sad impurities, and the breaker of its law would have gone out from it.

(Dion. Areop. ad Polye.) When we were both at Heliopolis together, we both saw at the same time in a marvellous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun's diameter. (ad diametrum solis.) Besides, we observed that this obscuration began from the east, and having reached as far as the sun's western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things.

But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat" (and when did it turn pale? undoubtedly when Christ suffered), "and shuddered," he says, "most exceedingly; " and "the sun grew dark at mid-day: " (and when did it "shudder exceedingly" except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? "because these two evils hath My People done; Me," He says, "they have quite forsaken, the fount of water of life, and they have digged for themselves worn-out tanks, which will not be able to contain water.

And so the "pressure" must be maintained up to that hour in which the orb-involved from the sixth hour in a general darkness-performed for its dead Lord a sorrowful act of duty; so that we too may then return to enjoyment when the universe regained its sunshine. If this savours more of the spirit of Christian religion, while it celebrates more the glory of Christ, I am equally able, from the self-same order of events, to fix the condition of late protraction of the Station; (namely), that we are to fast till a late hour, awaiting the time of the Lord's sepulture, when Joseph took down and entombed the body which he had requested.

Once the Jews desired to see a sign from heaven; so then, here is that sign for them: an extraordinary "darkness."

Also, the veil is torn, by which the separation of the two peoples or the desecration of the mysteries of the Synagogue is declared. Therefore, the old veil is torn apart; so that the new Church may hang the sails of its faith. The covering of the synagogues is removed; so that we may see the internal mysteries of religion, with the mind's gaze revealed. Finally, even the centurion who crucified the Son of God confesses.

The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new veils of faith. The covering of the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now revealed to us.

It took place also at that time when every mystery of Christ's assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said.

(de Civ. Dei, l. iii. c. 15.) This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon.

And the veil of the temple was torn in two. This happened as the Lord expired, as Matthew and Mark attest, but Luke relates it in advance. For, wishing to add miracle to miracle, when he had said "The sun was darkened," he immediately considered it appropriate to add: "And the veil of the temple was torn in two." The veil of the temple is torn, so that the secrets of the covenant and all the sacraments of the law, which were previously covered, may appear and be accessible to the nations. For it had been said before: "God is known in Judah, in Israel His name is great" (Psalm 76). But now: "Be exalted above the heavens, O God, and let your glory be over all the earth" (Psalm 57). And in the Gospel, he first said: "Do not go into the way of the Gentiles" (Matthew 10). But after the passion: "Go and teach all nations" (Matthew 28).

But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.

Perhaps the Spirit, when he saw the Son hanging naked, lifted himself up and tore in two the clothing. Perhaps the symbols, when they saw the Lamb of symbols, tore the curtain apart and went out to meet him. Perhaps the spirit of prophecy, which was dwelling in the temple and had come down to herald his coming to humanity, flew away at that very instant to announce in the heights concerning our Lord's ascent into heaven. "The tombs split apart," so that he might show that he could have torn the wood of the cross apart. He did not tear apart the cross through which the kingdom would be torn from Israel. He did not shatter the cross through which sin would be chased out from the middle of the Gentiles. Instead, the Spirit tore the curtain apart. To show that the Spirit had came out from the temple, it summoned the righteous that came out of the tombs as witnesses to his going out from the temple. These two departures were proclaiming each other mutually. The Spirit anointed and sanctified the kingship and the priesthood. The Spirit, wellspring of these two offices, therefore went out from there, so that it would be known that both of them had been cut off by him who had taken on both of them.Although we know that by amputation of our finger there is healing for the person who is totally diseased, we still are unwilling to do what we know we should do. God however knew that there would be salvation for humanity through the killing of his Son, and so he did not turn away from doing this.

(At noon) the veil of. the temple was rent" by the escape of the cherubim, which "left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers.

And the "veil" of the temple "is torn." By this the Lord shows that the Holy of Holies will no longer be inaccessible, but will be given over to the Romans, trampled and defiled. Or again, He shows that the veil is torn that separated us from the saints living in the heavens, that is, enmity and sin. For this constituted a great barrier dividing us from those living there. He shows at the same time that He was not crucified out of powerlessness. For He who performed such a sign could have torn them apart and destroyed them.

By this then our Lord showed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open.

Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.

But neither is he free from guilt who crucified the author of his own salvation and did not seek forgiveness afterwards. Let it be that he did not know before whom he was persecuting; nevertheless, when he was placed on the cross, he ought to have recognized that he was the Lord of all the elements, under whom all elements trembled, the sky was darkened, the sun withdrew, the earth split, the tombs of the dead were opened, and the dead received the company of the living. And the centurion said: Truly this man was the Son of God. The centurion recognizes the foreigner, the Levite does not recognize his own: the Gentile venerates, the Hebrew renounces. Therefore, it is not without reason that the pillars of the world were moved when the chief priests did not believe.

O the breasts of the Jews, harder than the rocks! The judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the hardness of the Jews still remains immoveable, though the whole world is shaken.

(iv. de Trin. c. 13.) When after uttering that voice He immediately gave up the ghost, those who were present greatly marvelled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when the centurion saw, &c.

(de Con. Ev. lib. iii. c. 20.) There is no contradiction in that Matthew says, that the centurion seeing the earthquake marvelled, whereas Luke says that he marvelled, that Jesus while uttering the loud voice expired, showing what power He had when He was dying. But in that Matthew not only says, at the sight of the earthquake, but added, and at the things that were done, he has made it clear that there was ample room for Luke to say, that the centurion marvelled at the death of the Lord. But because Luke also himself said, Now when the centurion saw what was done, he has included in that general expression all the marvellous things which took place at that hour, as if relating one marvellous event of which all those miracles were the parts and members. Again, because one Evangelist stated that the centurion said, Truly this man was the Son of God, but Luke gives the words, was a just man, they might be supposed to differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many just persons are called the sons of God. (Gen. 6:2, 4.) But again, because Matthew added, those who were with the centurion, while Luke omits this, there is no contradiction, since one says what another is silent about. And Matthew said, They were greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by fearing he glorified God?

But when the centurion saw what had happened, he glorified God, saying, "Truly this man was righteous." Not only did the centurion glorify God, but also the soldiers who were with him guarding Jesus (as Matthew writes), having seen the earthquake and the things that were happening, were greatly afraid and said, "Truly this was the Son of God" (Matthew 27). Therefore, how great is the blindness of the Jews, who, though so many miracles were performed by the Lord, and so many signs appeared at His death, refused to believe, and were more insensitive than the Gentiles who scorned to glorify or fear God. Hence, rightly through the centurion the faith of the Church is designated, which, with the veil of heavenly mysteries torn open by the death of the Lord, immediately affirms Jesus as truly a righteous man and truly the Son of God while the synagogue remains silent. For even the sum of one hundred, which in the bending of the fingers, as was previously mentioned, from the left hand passes to the right, perfectly corresponds with the sacraments and faith of the Church, to which the Gospel is believed in place of the Law, and the heavenly kingdom is promised in place of earthly riches.

By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home.

Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbour and friend hast thou put far from me, and mine acquaintance because of misery. (Ps. 88:18.) Hence it follows, And all his acquaintance stood afar off.

Third, as to the faithful confession of the centurion, he adds: Now the centurion, seeing what had been done, glorified God, saying: Indeed this man was just. This faithful confession had its origin from the sight of the wonders that occurred in the commotion of the world and especially in the manner of dying; whence Matthew twenty-seven: "Now the centurion, and they that were with him, having seen the earthquake and the things that were done, were greatly afraid, saying: Indeed this was the Son of God." But in Mark fifteen it is said that "the centurion, seeing that crying out so he had expired, said: Indeed this man was the Son of God." Luke, however, comprehends both when he says: The centurion seeing what had been done. Whence in this centurion there appeared a readiness among the Gentiles for faith, and conversely among the Jews an obstinacy toward unbelief. On account of which Bede also says: "Seeing that he had the power of releasing his spirit, which none can have except the Creator of souls, the very one who had crucified him confesses him to be the Son of God in the very scandal of the Passion—him whom the Jews after his miracles refused to believe." But because the chief priests, though they had seen these things, did not glorify God, they were therefore blinded, according to that passage in Romans one: "Because when they had known God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened."

When the centurion saw what happened, he glorified God. He said, "Truly this man was righteous." Please observe that immediately after Christ endured the passion on the cross for us, he began to win many to the knowledge of the truth. It says, "When he saw what happened, the centurion glorified God saying, 'Truly this man was righteous.' " Certain Jews also beat their chests, because their consciences doubtlessly pricked them. Their mind's eye looked up to the Lord. Perhaps they tried to clear themselves of their impious conduct against Christ by shouting against those who crucified him, although they dared not do this openly because of their rulers' impiety. Our Lord spoke the truth, saying, "When I have been lifted up from the earth, I will draw all men to myself."

Jesus' kinsfolk stood far off so that [the word of the psalmist] might be fulfilled: "My neighbors stood far off." They killed him before the sabbath, while there was opportunity for death, and before the sabbath they buried him, while there was place for mourning. For the sabbath itself is the boundary mark for toil, and on it all distress must remain [hidden] within. There is no place for suffering on it, and neither has it any share in corruption.

Nothing therefore remained upon the cross, nothing hung there, after "the giving up of the ghost; " there was nothing to beg of Pilate, nothing to take down from the cross, nothing to wrap in the linen, nothing to lay in the new sepulchre. Still it was not nothing that was there.

This voice and the other miracles served as an occasion for faith for the centurion. For Jesus was dying not as an ordinary man, but as the Master, and He called death a committing into safekeeping, since He was to receive His soul again. This is the first voice by which our souls were deemed worthy of freedom, since the devil no longer holds them, but they are committed to the Father. For before the death of Christ, the devil had great power over souls, but from the time the Son committed His spirit not to Hades, but into the hands of the Father, those held in Hades received freedom. Here is seen the fulfillment of the words once spoken by the Lord: "when I am lifted up... I will draw all men to Myself" (Jn. 12:32). For, lifted up on the cross, He drew the robber, He drew the centurion.

The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.

And all the multitude of those who came together to this spectacle, and saw the things that happened, returned beating their breasts. That they beat their breasts, because it is a sign of repentance and mourning, can be understood in two ways. For either they mourned unjustly for the one whose life they loved, being killed, or they trembled as they remembered having obtained his death, seeing him more glorified in death. But whether this, or that, or both reasons together caused various and dissenting persons in the crowd to beat their breasts, the distinction between the nation and the nation must be noted. For the Gentiles, fearing God with the death of Christ, glorify with open confession, while the Jews, only beating their breasts, silently return home.

Fourth, as to the trembling compunction of the people, he adds: And all the multitude of those who had come together to that spectacle and saw the things that were done, striking their breasts, returned. The striking of the breast is a sign of penitence and compunction, as above in the eighteenth chapter concerning the publican, who "struck his breast, saying: God, be merciful to me a sinner." By this multitude is understood the Jewish people, who, although they saw the truth, as the centurion did, only struck their breasts but did not break forth into the voice of confession. Whence the Gloss says: "Let us see the difference between nation and nation: the Gentiles, as Christ died, glorify God with the voice of open confession; the Jews, only striking their breasts, return home in silence." Whence they returned home, because, although it seemed to them that what had been done against Christ was unjust, nevertheless they had little or no affection toward him.

Some of the Jews beat their breasts and, reproaching the crucifiers, openly acknowledged Jesus as a righteous man.

The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.

But all his acquaintances stood at a distance, and the women who followed him from Galilee, seeing these things. This is what the Lord Himself laments to the Father in the psalm, explaining the series of His passion, saying, "You have taken from me friend and neighbor, and my acquaintances from misery" (Psalm 88).

Nor is it surprising, because even all his acquaintances regarded him as a stranger, although they had not entirely lost their affection: therefore he adds: But all his acquaintances stood at a distance, and the women who had followed him from Galilee, seeing these things. And thus was fulfilled that word of the Psalm: "You have put far from me friend and neighbor, and my acquaintances from misery"; Job nineteenth: "He has put my brothers far from me, and my acquaintances have withdrawn from me as strangers." And the reason for this was that he was now most poor and despised and put to death; Proverbs nineteenth: "The brothers of a poor man hate him; moreover, his friends have withdrawn far from him." Nevertheless, the glorious Virgin and our Lady, holy Mary, was not put far away, neither in affection nor in position. For it is said in John nineteenth: "But there stood by the cross of Jesus his Mother and his Mother's sister"; and she was most close in affection: whence above in the second chapter: "A sword shall pierce your own soul." Whence him whom she bore with joy in his nativity, in his passion she brought forth with sorrows.

The disciples fled, but the women, this humbled and cursed race, remain and watch all these things, and for this they are the first to enjoy the justification and blessing flowing from here, as well as the resurrection. And you, marvel at the hardness of heart of the Jews. They say: let Him come down from the cross, and we will believe in Him. Yet seeing greater miracles, they do not believe! For was not the darkening of the sun equal to coming down from the cross, the splitting of the rocks, the terrible earthquake, the raising of the dead, the tearing of the veil, and the alteration of all creation? Therefore let no one be perplexed as to why Jesus did not come down from the cross, but let him accept this without curiosity, considering that they would not have believed even then, had He done so, and nothing else would have come of it except that salvation through the cross would have been distorted. For the cross above all else is the glory of Christ. And so He, having performed greater miracles while they did not believe, accomplished two things at once: first, He endured to the end and accepted the cross, that great sign of victory; and second, He revealed that they were utterly insensible, having no good in them whatsoever, but were hardened in unbelief.

But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.