Mark § 68

And they bring him to a place called Golgotha, which is interpreted as the place of the Skull. Outside the city gate are places where the heads of the condemned are cut off, and they have taken the name Calvariae, that is, of those beheaded. For this reason, the Lord was crucified there, so that where there was once the ground of the condemned, the banners of martyrdom might be raised. And just as for us, He became the curse of the cross, and was scourged and crucified, so for the salvation of all, He is crucified as a guilty one among the guilty.

(ubi sup.) There follows: And they bring him unto the place Golgotha, which is being interpreted, the place of Calvary. There are places without the city and the gate, in which the heads of condemned persons are cut off, and which receive the name of Calvary, that is, of the beheaded. But the Lord was crucified there, that where once was the field of the condemned, there the standards of martyrdom might be lifted up.

But the Jews relate, that in this spot of the mountain the ram was sacrificed for Isaac, and there Christ is made bald1, that is, separated from His flesh, that is, from the carnal Jews.

There is a tradition that has come down to us from the holy fathers that Adam was buried on Golgotha. Here the Lord is also crucified, He who heals the fall and death of Adam, so that in the same place the destruction of death would follow where death had its beginning.

Let your prayers be made at "the third hour"; for then it was that Pilate gave sentence upon our Lord and savior to have him crucified…. Let your prayers be made also at the sixth hour; for at that time he was crucified…. We observe also "the ninth hour" of prayer; for at that time the sun was darkened and the earth shaken with horror, as being not able to look upon those bitter cruelties.

For He was not stripped of the flesh by obligation of any authority, but He stripped Himself. For doubtless He who was able not to die, if He would not, did die because He would: and so He made a show of principalities and powers, openly triumphing over them in Himself. For whereas by His death the one and most real sacrifice was offered up for us, whatever fault there was, whence principalities and powers held us fast as of right to pay its penalty, He cleansed, abolished, extinguished; and by His own resurrection He also called us whom He predestinated to a new life; and whom He called, them He justified; and whom He justified, them He glorified.

(de Con. Evan. iii. 13) If Jesus was given up to the Jews to be crucified, when Pilate sat down at his tribunal about the sixth hour, as John relates, how could He be crucified at the third hour, as many persons have thought from not understanding the words of Mark? First then let us see at what hour He might have been crucified, then we shall see why Mark said that He was crucified at the third hour. It was about the sixth hour when He was given up to be crucified by Pilate sitting on his judgment seat, as has been said, for it was not yet fully the sixth hour, but about the sixth, that is, the fifth was over, and some of the sixth had begun, so that those things which are related of the crucifixion of our Lord took place after the finishing of the fifth, and at the commencement of the sixth, until, when the sixth was completed and He was hanging on the cross, the darkness which is spoken of took place. Let us now consider, why Mark has said, It was the third hour. He had already said positively, And when they had crucified him, they parted his garments; as also the others declare, that when He was crucified His garments were divided. Now if Mark had wished to fix the time of what was done, it would have been enough to say, And it was the third hour, why did He add, and they crucified him, unless it was that he wished to point to something which had gone before, and which if enquired into would be explained, since that same Scripture was to be read at a time, when it was known to the whole Church at what hour our Lord was crucified, by which means any error might be taken away, and any falsehood be refuted. But because he knew that the Lord was fixed to the cross not by the Jews but by the soldiers, as John very plainly shows, he wished to intimate that the Jews had crucified Him, since they cried out, Crucify Him, rather than those who executed the orders of their chief according to their duty. It is therefore implied, that it took place at the third hour when the Jews cried out, Crucify Him, and it is most truly shown that they crucified Him, when they so cried out. But in the attempt of Pilate to save the Lord, and the tumultuous opposition of the Jews, we understand that a space of two hours was consumed, and that the sixth hour had begun, before the end of which, those things occurred which are related to have taken place from the time when Pilate gave up the Lord, and the darkness overspread the earth. Now he who will apply himself to these things, without the hard-heartedness of impiety, will see that Mark has fitly placed it at the third hour, in the same place as the deed of the soldiers who were the executors of it is related. Therefore lest any one should transfer in his thoughts so great a crime from the Jews to the soldiers, he says it was the third hour, and they crucified him, that the fault might rather by a careful enquirer be charged to them, who, as he would find, had at the third hour cried out for His crucifixion, whilst at the same time it would be seen that what was done by the soldiers was done at the sixth hourd.

(ubi sup.) Still there are not wanting persons who assert that the preparation, mentioned by John, Now it was the preparation about the sixth hour, was really the third hour of the day. For they say that on the day before the sabbath day, there was a preparation of the passover of the Jews, because on that sabbath, they began the unleavened bread; but however that the true passover, which is now celebrated on the day of our Lord's Passion, that is, the Christian not the Jewish passover, began to be prepared, or to have its parasceue, from that ninth hour of the night, when His death began to be prepared by the Jews; for parasceue means preparation. Between that hour therefore of the night and His crucifixion occurs the sixth hour of preparation, according to John, and the third hour of the day, according to Mark. What Christian would not give in to this solution of the question, provided that we could find some circumstance, from which we might gather that this preparation of our Passover, that is, of the death of Christ, began at the ninth hour of the night? For if we say that it began when our Lord was taken by the Jews, it was still early in the night, but if when our Lord was carried away to the house of the father in law of Caiaphas, where also He was heard by the chief priests, the cock had not crowed; but if when He was given up to Pilate, it is very plain that it was morning. It remains therefore that we must understand the preparation of our Lord's death to have commenced when all the Chief Priests pronounced, He is guilty of death. For there is nothing absurd in supposing that that was the ninth hour of the night, so that we may understand that Peter's denial is put out of its order after it really happened.

It was the third hour, and they crucified him. There are those who believe that the Lord was crucified at the third hour, but that darkness came from the sixth hour until the ninth, so that the three hours from when He was crucified until the darkness came are understood to have passed. And this could indeed be very rightly understood, except that John says that Pilate sat on the judgment seat in a place called the Stone Pavement, in Hebrew Gabbatha, at about the sixth hour (John 19). He continues: "It was the Day of Preparation of the Passover, about the sixth hour. And he said to the Jews: 'Behold your King,'" etc. Therefore, if at about the sixth hour, when Pilate was seated on the judgment seat, He was handed over to the Jews to be crucified, how was He crucified at the third hour, as some have misunderstood the words of Mark? For Mark had surely said: "And when they crucified him, they divided his garments." Therefore, if he wanted to mention the time when the event took place, it would suffice to say: "And it was the third hour"; why did he add: "And they crucified him," unless he wanted to signify something by recapitulating, which would be found upon investigation, since the Scripture was read at a time when the whole Church knew at what hour the Lord was hung on the wood, from which either this error could be corrected or the lie refuted? But because he knew that the Lord was crucified by soldiers and not by Jews, he wanted to reveal secretly that those who shouted for Him to be crucified were more responsible for the crucifixion than those who performed their service according to the duty assigned by their ruler. Therefore, it is understood that it was the third hour when the Jews cried out for the Lord to be crucified. And it is very rightly shown that they crucified Him when they cried out, especially since they did not want to appear to have done it, and therefore they handed Him over to Pilate, as their words clearly indicate according to John. Thus, what they especially did not want to appear to have done, Mark shows they did at the third hour, very rightly indicating that the tongue of the Jews was more the killer of the Lord than the hands of the soldiers.

(ubi sup.) Or else, in the transverse beam of the cross, where the hands are fixed, the joy of hope is set forth; for by the hands we understand good works, by its expansion the joy of him who does them, because sadness puts us in straits. By the height to which the head is joined, we understand the expectation of reward from the lofty righteousness of God; by the length, over which the whole body is stretched, patience, wherefore patient men are called long-suffering; by the depth, which is fixed in the ground, the hidden Sacrament itself. As long therefore as our bodies work here to the destruction of the body of sin, it is the time of the cross for us.

(Quæst. Vet. et Nov. Test. 65) Therefore he wishes to imply that it was the Jews who passed sentence concerning the crucifixion of Christ at the third hour; for every condemned person is considered as dead, from the moment that sentence is passed upon him. Mark therefore showed that our Saviour was not crucified by the sentence of the judge, because it is difficult to prove the innocence of a man so condemned.

And it was the third hour, and they crucified him. Mark has introduced this truly and rightly, for at the sixth hour darkness overspread the earth, so that no one could move his head.

But how is it that Mark says Christ was crucified at the third hour, while Matthew says that the darkness occurred at the sixth hour? It may be said that He was crucified at the third hour, and that the darkness began from the sixth hour and lasted until the ninth.

What else, then, is the meaning of the evangelist Mark saying, "And it was the third hour, and they crucified Him," but this, that the Lord was crucified at the third hour by the tongues of the Jews, at the sixth hour by the hands of the soldiers? That we may understand that the fifth hour was now completed, and there was some beginning made of the sixth, when Pilate took his seat before the tribunal, which is expressed by John as "about the sixth hour;" and when He was led forth, and nailed to the tree with the two robbers, and the events recorded were enacted beside His cross, the completion of the sixth hour was fully reached, being the hour from which, on to the ninth, the sun was obscured, and the darkness took place, we have it jointly attested on the authority of the three evangelists, Matthew, Mark, and Luke.

(de Con. Evan. 3, 17) Luke added to this account the cause of the darkness, that is, the darkening of the sun.

And when the sixth hour had come, there was darkness over the whole land until the ninth hour. The most brilliant light of the world withdrew its rays, lest it see the Lord hanging, or the impious blasphemers 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 withdraw from the center of the world; but at dawn, that is, when the sun was rising, He celebrated the mysteries of His resurrection. For He marked with the hour of time what He showed by the effectiveness of the work. Because He died for our sins and rose for our justification. For it is written of Adam sinning that he heard the voice of the Lord God walking in the garden in the cool of the day (Gen. III). In the cool of the day, namely with the light of faith declined; and in the cool, with the fervor of charity cooling. He was heard walking because He had withdrawn from sinful man. Therefore, the order of reason, or rather of divine piety, demanded that at the same time in which He had then closed to the transgressing Adam, now the Lord might open the gates of paradise to the penitent thief, and at the hour at which the first Adam had brought death to this world by sinning, at the same hour the second Adam might destroy death by dying.

(ubi sup.) This most glorious light took away its rays from the world, lest it should see the Lord hanging, and lest the blasphemers should have the benefit of its light. Wherefore it goes on: And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

Note how clearly was fulfilled the prophecy of our Savior's passion. It was to be a day in which "there shall be no light." "From the sixth hour to the ninth hour there was darkness over all the earth." … This was also fulfilled figuratively by his priestly persecutors, for among them came darkness, cold and ice, following upon their indignities to the anointed One. Their understanding also was darkened, so that the light of the gospel did not shine in their hearts, and their love to God grew cold. Then in the evening the light of the knowledge of the Christ arose, so that they who sat in darkness and the shadow of death saw a great light.

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.

The darkness was not in one place, but over all the earth. And if at that time it had been the period of the waning of the moon, then someone might still say that this was a natural eclipse. But now it was the fourteenth day of the month, when a natural eclipse is impossible.

If this had been the time for an eclipse, some one might have said that this that happened was natural, but it was the fourteenth moon, when no eclipse can take place. There follows: And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani.

And some of those standing by, hearing this, said: "Behold, he calls Elijah." Not all, but some. I think these were Roman soldiers, not understanding the Hebrew language, but from what he said "Heloi, Heloi," thinking Elijah was being invoked by him. But if you prefer to understand Jews saying this, they also do it as is their custom, to dishonor the Lord with weakness, who is seen as seeking Elijah's help.

(ubi sup.) These however I suppose were Roman soldiers who did not understand the peculiarity of the Hebrew tongue, but, from His calling Eloi, thought that Elias was called by Him. But if the Jews are understood to have said this, they must be supposed to do this, as accusing Him of folly in calling for the aid of Elias.

Among the rest that was prophesied of Him, it is also written: "They gave me gall for meat, and in my thirst they gave me vinegar to drink." How this happened, we know from the Gospel. First, they gave Him gall; He received it, tasted it, and spat it out. Thereafter, as He hung on the cross, that all that was foretold might be fulfilled, He said, "I thirst." They took a sponge filled with vinegar, bound it to a reed, and put it to His mouth; He received it, and said, "It is finished." What did that mean? All things which were prophesied before my death are completed, then what do I here any longer? In a word, when He said "It is finished," He bowed His head, and gave up the ghost.

(ubi sup.) Matthew has not related, that the man who brought the sponge filled with vinegar, but that the others spoke about Elias; from whence we gather that both said it.

But running, one of them, and filling a sponge with vinegar, and putting it around a reed, offered him a drink, saying: Wait, let us see if Elijah will come to take him down. For which cause the Lord was given vinegar for drink, John shows more fully, saying: Afterward Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, says: I thirst. Now there was set a vessel full of vinegar. So they filled a sponge with vinegar, and putting it upon hyssop, offered it to his mouth. Seeing then that all things were accomplished which were necessary to be done, before he received the vinegar and gave up the ghost, and that this also might be fulfilled which he said: And in my thirst they gave me vinegar to drink (Psalm 118), he says: I thirst. As though he said: This you have left undone; give what you have. Certainly, the Jews themselves were the vinegar, degenerate from the wine of the patriarchs and prophets; as it were, from a full vessel, filled with the iniquity of this world, having a heart like a sponge, in a way crooked and deceitful with hollow and tortuous cavities. The hyssop, around which they put the sponge full of vinegar, since it is a lowly herb and cleanses the flock, we fittingly take to mean the humility of Christ himself, which they surrounded, and thought they had circumvented. Whence it is said in the Psalm: Sprinkle me with hyssop, and I shall be clean (Psalm 50); for we are cleansed by the humility of Christ, since unless he had humbled himself, made obedient to the Father even unto death of the cross (Philippians 2), surely his blood would not have been shed for the remission of sins, that is, for our cleansing. But by the reed upon which the sponge was placed, Scripture is signified, which was fulfilled by this act. For just as a tongue is said to be either Greek, or Latin, or any other, signifying the sound which the tongue utters, so a reed can be said to be the letter which is written with a reed. Yet we more commonly call the sounds of the human voice tongues; but for Scripture to be called a reed, though less usual, is more mysteriously symbolic.

(ubi sup.) It goes on: And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone: let us see whether Elias will come to take him down. John shows more fully the reason why the vinegar was given to the Lord to drink, saying, that Jesus said, I thirst, (John 19:28.) that the Scriptures might be fulfilled. They however applied a sponge full of vinegar to His mouth.

Here he points out a similitude for the Jews; a sponge on a reed, weak, dry, fit for burning; they fill it with vinegar, that is, with wickedness and guile.

"And one ran, filled a sponge with vinegar, and gave it to Him to drink," so that the bitterness of the vinegar might kill Him more quickly.

Did the thieves, who were nailed beside Him, expire when they would? They were held by the bonds of flesh, for they were not the creators of the flesh; fixed by nails, they were a long time tormented, because they had not lordship over their weakness. The Lord, however, when He would, took flesh in a virgin's womb: came forth to men when He would; lived among men so long as He would; and when He would He quitted the flesh. This is the part of power, not of necessity.

While hanging on the tree, He said, "I thirst." They, having heard this, offered to Him on the cross vinegar by a sponge on a reed. He received it, and said, "It is finished;" and, bowing His head, gave up the ghost. You see His power of dying, that He waited for this—until all things should be fulfilled that had been foretold concerning Him—to take place before His death. For the prophet had said, "They gave me gall for my meat; and in my thirst they gave me vinegar to drink." He waited for all these things to be fulfilled: after they were completed, He said, "It is finished;" and He departed by power, because He came not by necessity. Hence some wondered more at this His power to die than at His ability to work miracles.

But Jesus, having cried out with a loud voice, expired. What the Lord said with this loud voice, Luke clearly indicates, saying: Father, into your hands I commend my spirit. And having said this, he expired (Luke 23). What John writes, however, that when Jesus had received the vinegar, he said: It is finished, and bowing his head, gave up his spirit (John 19), between that which he said: It is finished, and that: And bowing his head, gave up his spirit, the loud voice was emitted, which John kept silent about, but the other three mentioned.

Though the flesh was weak, yet the heavenly voice, which said, Open me the gates of righteousness, (Ps. 117:19) waxed strong. Wherefore there follows: And Jesus cried with a loud voice, and gave up the ghost. We who are of the earth die with a very low voice, or with no voice at all; but He who descended from heaven breathed His last with a loud voice.

Jesus gave up His spirit, having cried out with a loud voice, that is, as if summoning death, as the Master who dies by His own authority. And what the cry was, Luke indicated: "Father, into Your hands I commit My spirit" (Lk. 23:46). By this the Lord also accomplished for us that the souls of the saints depart into the hands of God. For before, the souls of all were held in Hades, until He came who proclaimed release to the captives.

He who both rules over death and commands it dies with power, as its Lord. But what this voice was is declared by Luke: Father, into thy hands I commend my spirit. For Christ would have us understand by this, that from that time the souls of the saints go up into the hands of God. (v. note u, p. 217) For at first the souls of all were held in hell, till He came, who preached the opening of the prison to the captives.

And the veil of the temple was torn in two from top to bottom. The veil of the temple is torn, so that the ark of the covenant and all the sacraments of the law, which were covered, may appear and pass on to the people of the nations. For it had been said before: God is known in Judah, his great name in Israel (Psalm 76). But now: Be exalted above the heavens, O God, and your glory over all the earth (Psalm 66). And previously in the Gospel, he said: Do not go into the way of the gentiles (Matthew 10). But after his passion, he said: Go and teach all nations (Matthew 28).

The curtain was torn. [This was] to show that [the Lord] had taken the kingdom away from them and had given it to others who would bear fruit. An alternative interpretation is: By the analogy of the torn curtain, the temple would be destroyed because his Spirit had gone away from it. Since the high priest had wrongfully torn his robe, the Spirit tore the curtain to proclaim the audacity of the pride [of the Jews], by means of an action on the level of created beings. Because [the high priest] had torn his priesthood and had cast it from him, [the Spirit] also split the curtain apart. Or [alternatively], just as the temple in which Judas had thrown down the gold was dissolved and rejected, so too [the Lord] pulled down and rent asunder the curtain of the door through which [Judas] had entered. Or, [it was] because they had stripped him of his garments that he rent the curtain in two. For the heart of the rock was burst asunder, but their own hearts did not repent.

After the Evangelist has related the Passion and the death of Christ, he now goes on to mention those things which followed after the death of our Lord. Wherefore it is said: And the veil of the temple was rent in twain from the top to the bottom.

He surrenders his life, yet he has power to take it again. Yes, the veil is torn, for things of heaven are being revealed, rocks split, and dead men have an earlier awakening.

The veil of the temple is rent, that is, the heaven is opened.

The veil was torn as a sign that the grace of the Spirit had departed from the temple, that the Holy of Holies would become visible and accessible to all, as indeed came to pass when the Romans entered, and that the temple itself mourns. Just as the Jews customarily did in misfortunes and tore their garments, so too the temple, as if animate, showed the same during the sufferings of the Creator, tearing its garment. But something else is signified by this as well. Our flesh is the veil of our temple, that is, of the mind. So then, the power that the flesh had over the spirit was torn by the sufferings of Christ "from top to bottom," that is, from Adam to the last human being. For Adam too was sanctified by the sufferings of Christ, and his flesh is no longer subject to the curse and corruption; on the contrary, we have all been honored with incorruption.

Again, God by the rending of the veil implied that the grace of the Holy Spirit goes away and is rent from the temple, so that the Holy of holies might be seen by all; also that the temple will mourn amongst the Jews, when they shall deplore their calamities, and rend their clothes. This also is a figure of the living temple, that is, the body of Christ, in whose Passion His garment is torn, that is, His flesh. Again, it means another thing; for the flesh is the veil of our temple, that is, of our mind. But the power of the flesh is torn in the Passion of Christ, from the top to the bottom, that is, from Adam even down to the latest man; for also Adam was made whole by the Passion of Christ, and his flesh does not remain under the curse, nor does it deserve corruption, but we all are gifted with incorruption.

(de Trin. 4, 13) This also he most of all wondered at, that after that voice which He sent forth as a figure of our sin, He immediately gave up His spirit. For the spirit of the Mediator showed that no penalty of sin could have had power to cause the death of His flesh; for it did not leave the flesh unwillingly, but as it willed, for it was joined to the Word of God in the unity of person.

But the centurion, who stood opposite, seeing that he had expired in such a way, said: Truly this man was the Son of God. The clear cause of the miracle concerning the centurion is explained: seeing that the Lord had expired in this way, that is, having given up his spirit, he said: Truly this man was the Son of God. For no one has the power to give up the spirit, except he who is the creator of souls. And it should be considered that the centurion, before the cross, in the very scandal of the passion, confesses truly the Son of God, and Arius in the Church proclaims a creature. Hence, deservedly, through the centurion, the faith of the Church is designated, which, with the veil of the heavenly mysteries revealed through the death of the Lord, immediately confirms Jesus as both a truly just man, and truly the Son of God, while the Synagogue remains silent.

(ubi sup.) Now the cause of the centurion's wonder is clear, that seeing that the Lord died in that way, that is, sent forth His spirit, he said, Truly this man was the Son of God. For no one can send forth his own spirit, but He who is the Creator of souls.

Many indeed are the wondrous happenings of that time: God hanging from a cross, the sun made dark and again flaming out; for it was fitting that creation should mourn with its creator. The temple veil rent, blood and water flowing from his side: the one as from a man, the other as from what was above man; the earth shaken, the rocks shattered because of the rock; the dead risen to bear witness to the final and universal resurrection of the dead. The happenings at the sepulcher and after the sepulcher, who can fittingly recount them? Yet no one of them can be compared to the miracle of my salvation. A few drops of blood renew the whole world, and do for all men what the rennet does for the milk: joining us and binding us together.

But the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, feared greatly, saying: Truly this man was the Son of God.

But Mark writes thus: "The centurion who was standing there, seeing that he expired crying out, said: Truly this man was the Son of God"; but Luke: "When the centurion saw the things that were done, he glorified God, saying: Truly this man was righteous." According to Mark, indeed, the centurion marveled not because "the veil of the temple had been rent from the top even to the bottom," nor because the other signs had come about which Matthew relates (that is, because "the earth was shaken," because "the rocks were split," or "the tombs were opened"). It is therefore worthwhile to consider what happened afterward, over and above what is written in Mark, such that the centurion marveled, saying: "Truly this man was the Son of God." And see whether we may say, according to one manner of understanding, that he marveled at those things which had been spoken by him to God with a great cry and with loftiness of feeling, in accordance with what he was able to understand; … suspecting this, he marveled and said: "Truly this man was the Son of God." But according to another manner, since perhaps Pilate, wishing to gratify the whole people who had said: "Crucify, crucify him," and fearing a tumult of the entire people, did not command — according to the custom of the Romans regarding those who are crucified — that Jesus' body be struck beneath the armpits, which those who condemn men found guilty of the greater crimes sometimes do (for those who are not struck after their fixing to the cross undergo a greater torment, since they go on living with the utmost torture, sometimes indeed the whole night through and still, after it, the whole day). Jesus therefore, since he had not been struck, and it was expected that, hanging long upon the cross, he would suffer greater torments, prayed to the Father and was heard, and immediately, as soon as he cried out to the Father, he was received; or, as one who had "the power" of "laying down" his "soul," he laid it down when he himself willed — which prodigy, when it was done, astonished the centurion, and he said: "Truly this man was the Son of God." For it was a miracle that after three hours he was received who perhaps would have lived two days upon the cross, according to the custom regarding those who are indeed hung up but not struck, so that it might be seen to have been a benefit of God that he expired, and the merit of his prayer rather than the violence of the cross. That which Mark sets forth in what follows also signifies this very thing, when "Joseph" had gone in "to Pilate" and had asked for "the body of Jesus." For he speaks thus, that "Pilate marveled that he was already dead, and calling the centurion he asked him whether he was already dead"; and when he had heard it from the centurion, "he gave his body to Joseph." For if the custom which had been in force among the Romans concerning those crucified and struck through had been observed in the case of Christ, how would Pilate have marveled if he were already dead? See therefore whether it does not point to a new miracle, that he was already dead and that "Pilate called the centurion and asked whether he was already dead." And see whether Matthew too does not show that Christ's torment was of this kind, when he says: the centurion and those who were with him, keeping Jesus. But why were they keeping him, unless it were that, hanging longer on the cross, he might be tormented the more, neither slain nor taken down? Yet the centurion, according to Matthew, not only said of Jesus: truly this was the Son of God, but also feared him, since the earthquake cast him into fear. And perhaps too he knew by experience, from the earthquakes that occur among the nations, that this had been an earthquake, and at this he was astounded as he beheld it.

And observe that in Mark, where the centurion is reported to have seen no miracle, he calls Jesus a man, the son of God; but the one who was astonished at the tearing of the veil or at the earthquake does not say that he was a man but the son of God. Now the wording of Luke's composition also agrees with us as to the treatment we have made concerning Mark's Scripture, since he too writes thus: "truly this man was righteous." With him nothing else is mentioned except the veil: "seeing," he says, "what things were done, the centurion glorified God, saying: truly this man was righteous." And that some such thing happened at the time of Christ's condemnation, and that Pilate did not order the custom to be kept whereby Christ's body should be struck, John too makes plain, writing in this way, that "they asked Pilate that their legs might be broken and that they might be taken away." But what necessary would there have been to make a request and offer prayers about this, if it had been done according to custom? The Jews, therefore, took pity after the cruel condemnation of those who, so far as could be judged, were living in a terrible torment; and they broke the legs of the first, and likewise of the second. But Jesus had no need of their intercessions or of the prayers they offered to Pilate, and for this reason, when they came to Jesus, since he was already dead, they did not break his legs. Or perhaps the Jews did this not out of mercy, but chiefly on account of the sabbath, so that the bodies should not remain upon the cross on the sabbath; for the day of that sabbath was a great one. These things we have discussed because of what is written, that the centurion, and they who were with him keeping watch over Jesus, seeing the earthquake, and the things that were done, feared and the rest. For it is likely that they saw how the veil of the temple was rent from top to bottom, and the other things showing forth the mystery of those matters which we have set forth above, and they feared greatly; for this is what is meant by what is said, greatly.

But see whether perhaps the passage admits a moral exposition also in this manner: since there are certain people who receive Christ and keep him; and if ever they see the veil torn according to what we have handed down, and the rocks split as we have expounded, and the tombs opened according to what we have expounded, and the bodies of the dead saints going forth from the tombs and entering into the holy city (that is, the Church), they are brought to the fear of God and bear witness to him, that he who suffered such things is the Son of God. And it will be no wonder if someone confesses that the Son of God is Word and Wisdom and Truth and all the things whatsoever that the Son of God is called. And praiseworthy is the one who is not troubled at those things which appear to have befallen him in a human manner, and confesses that he was the Son of God.

But the last are now made the first. The Gentile people confesses. The blinded Jew denies, so that their error is worse than the first.

The centurion, that is, the commander over a hundred soldiers, seeing that He died so sovereignly, was amazed and confessed. Notice how the order was reversed! The Jews put Him to death, a pagan confesses; the disciples scatter, the women remain.

And when the centurion who stood over against him saw. He who commands a hundred soldiers is called a centurion. But seeing that He died with such power as the Lord, he wondered and confessed.

As they were "looking on," so we too gaze on his wounds as he hangs. We see his blood as he dies. We see the price offered by the redeemer, touch the scars of his resurrection. He bows his head, as if to kiss you. His heart is made bare open, as it were, in love to you. His arms are extended that he may embrace you. His whole body is displayed for your redemption. Ponder how great these things are. Let all this be rightly weighed in your mind: as he was once fixed to the cross in every part of his body for you, so he may now be fixed in every part of your soul.

How can we understand the same Mary Magdalene both to have stood afar off along with other women as the accounts of Matthew and Mark bear, and to have been by the cross, as John tells us? It could have been the case that these women were at such a distance as made it quite natural to say at once that they were near because they were at hand there in the sight of him, and yet afar off in comparison with the crowd of people who were standing round about in closer vicinity along with the centurion and the soldiers. It is open for us, then, to suppose that those women who were present at the scene along with the Lord's mother, after he commended her to the disciple, began then to retire with the view of extricating themselves from the dense mass of people, and from a greater distance looking on at what remained to be done.

How could it be said that the brother of the Lord was not the apostle, but a third James, since Paul also gives him the name of an apostle, saying, "I saw none of the other apostles except James, the brother of the Lord"; and the evangelist Mark names the same man, not a third, but one of the two Jameses, saying, "There were women also watching from a distance, among whom were Mary Magdalene and Mary the mother of the James the younger and of Joseph and Salome?" Now "greater and lesser" are customarily used to establish a difference not among three, but between two. Hence the lesser James is named "of Alphaeus," in distinction from the greater, who was the son of Zebedee.

There were also women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. And when he was in Galilee, they followed him and ministered to him. James the Less is said to be James the son of Alphaeus, who was also called the brother of the Lord, because he was the son of Mary, the Lord's aunt, of whom John makes mention in his Gospel, saying: Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas (John 19). He seems to call her Mary of Cleophas, either from her father or from her kinship. James was called the Less to distinguish him from James the Greater, the son of Zebedee, who was called among the first apostles and chosen by the Lord. It was the Jewish custom, and not considered blameworthy by the ancient custom of the people, that women provided food and clothing for teachers from their substance; Paul recalls having renounced this in case it could cause scandal among the Gentiles: Do we not have the right to be accompanied by a wife, as the other apostles do (1 Cor. 9)? They ministered to the Lord from their substance, so that he reaped their carnal things, of which they reaped spiritual things. Not that the Lord of creatures needed food, but to show a pattern for teachers, that they should be content with food and clothing from their disciples. But let us see what companions he had. Namely, Mary Magdalene, from whom he had cast out seven devils, and Mary the mother of James and Joses, his aunt, and others, which we read of in the other Gospels.

(ubi sup.) He means by James the Less, the son of Alphæus, who was also called the brother of our Lord, because he was the son of Mary, our Lord's mother's sister, whom John mentions, saying, Now there stood by the cross of Jesus his mother and his mother's sister, Mary of Cleophas, and Mary Magdalene. (John 19:25) And he seems to call her Mary of Cleophas, from her father or some relation. But he was called James the Less, to distinguish him from James the Great, that is, the son of Zebedee, who was called amongst the first of the Apostles by our Lord.

And there were many women there, watching from afar, who had followed Jesus from Galilee, ministering to him; among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee (27, 55. 56). They report that Isaiah prophesied concerning these women when he said: Women coming to the spectacle, come; for it is not a people having wisdom. For he calls women those who had been from afar and from afar were watching Jesus; he calls them to the word, that they may indeed forsake the senseless and forsaken people and come to the new covenant. And I judge those women to be blessed who are built up unto blessedness by the spectacle of the word and by the death of the body of Jesus; for everything that is in Christ, if it be truly seen, makes the beholder blessed.

Therefore they look upon the mortification of the body of Jesus and the manner in which he commended "his spirit" to the Father by his prayers. These first followed him from Galilee, and — that I may say it boldly (using the authority of the Scripture that teaches it) — they followed him from Galilee "of the Gentiles", not from a straight nor a firm one, but from one having a certain circuit (for this is what Galilee is understood to mean, that is, ROLLING or WHIRLING); and leaving this, they followed Jesus, not idly, but doing the things that were commanded by him, and they delighted him; for they followed him ministering.

And every soul that shares in some distribution of graces and in the Lord himself ministers to Jesus a ministry like the ministries of the angels, concerning whom it is written that "the angels, approaching, ministered to him".

Many therefore were watching Jesus then, but the chief ones are named, as being those who watched more attentively and ministered more fully and followed better: Mary Magdalene, more fitting to the interpretation of the name of her homeland, which is called Magdala (and that place is interpreted MAGNIFICATION).

And this Mary Magdalene was of magnification for no other reason than that she had followed Jesus and had ministered to him and had watched the mystery of his passion. And among the chief ones there was also

Mary the mother of James and Joseph, or (as Mark says) "the mother of James the less and of Joseph", according to the name of the patriarch Jacob, the SUPPLANTER of his brother, and of Joseph, over whom, when he was born, his mother said: "may the Lord add to me another son".

This one too, therefore, following the Lord and ministering and watching the dispensation of his passion, was so because she had been the mother of some faithful person — not of anyone great (such as the patriarch Jacob had been), but of a lesser one, and of another Joseph. And among the women there was also

the mother of the sons of Zebedee, perhaps some woman established in the ministry of THUNDER

on account of her faith and holy life, and because she followed the Lord and ministered to him and had been a beholder of all the things that had been done concerning him, for the sons of Zebedee were called "SONS OF THUNDER". For his sons were John and James: therefore John heard the words of the seven thunders, which, as being more eminent than all Scripture, he received a command not to write. But if it is proper also to conjecture and to state the name of the mother of the sons of Zebedee,

I say that this very woman had been called Salome, which means PEACEABLE. And I have conjectured this seeing that in Matthew and Mark three chief women are named, concerning whom the present discourse is held; and the present evangelist sets forth that two of them are "Mary Magdalene and Mary the mother of James", but that the third is called the mother of the sons of Zebedee; whereas in Mark that third one is called "Salome". And according to Mark, those who had followed Jesus from Galilee "went up to Jerusalem" with Christ.

For this is the end of those who forsake the Galilee "of the Gentiles" and follow Jesus, that they not only go up to Jerusalem, but also go up into it together with Jesus.

For this is what is signified by their being reported to have gone up together with Christ.

(in Matt. Tract. 35) But it seems to me, that here three women are chiefly named, by Matthew and Mark. Two indeed are set down by each Evangelist, Mary Magdalene, and Mary the mother of James; the third is called by Matthew, the mother of the sons of Zebedee, but by Mark she is called Salome.

As the female sex through the Virgin Mary is not shut out from salvation, so it is not thrust away from the knowledge of the mystery of the cross, and of the resurrection, through the widow Mary Magdalene, and the others, who were mothers.

"There were," says the Evangelist, "women there as well; among them were Mary Magdalene and Mary the mother of James the Less and Joses," that is, the Theotokos, who was a mother to them. Since She was betrothed to Joseph, and James and Joses were the sons of Joseph, She is called their mother, as a stepmother, just as She was also called the wife of Joseph in the capacity of a bride. There also was Salome, the mother of the sons of Zebedee, and many others. But the Evangelist mentioned only the most important ones.

And so the order is inverted, for the Jew kills, and the Gentile confesses; the disciples fly, and the women remain. For there follows: There were also women looking on afar off, amongst whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome.

(ubi sup.) Further, it was a Jewish custom, nor was it thought blamable after the manners of an ancient people, that women should furnish to teachers food and clothing out of their substance. Wherefore there follows: Who also when he was in Galilee followed him, and ministered unto him. They ministered unto the Lord of their substance, that He might reap their carnal things whose spiritual things they reaped, and that He might show forth a type for all masters, who ought to be content with food and clothing from their disciples. But let us see what companions He had with Him, for it goes on: And many other women which came up with him into Jerusalem.

For what reason then was He maintained by women? For women, it is said, followed Him, and ministered unto Him. It was to teach us from the first that He is concerned for those who do good. Could not Paul, who supported others by his own hands, have maintained himself without assistance from others? But you see him receiving and requesting aid. And hear the reason for it. "Not because I desire a gift," he says, "but I desire fruit that may abound to your account." And at the beginning too, when men sold all their possessions and laid them at the Apostles' feet, the Apostles, seest thou, were more concerned for them than for those who received their alms. For if their concern had only been that the poor might by any means be relieved, they would not have judged so severely of the sin of Ananias and Sapphira, when they kept back their money.