Matthew § 113

And as they went out, they found a man of Cyrene named Simon; him they compelled to take up his cross.

For just as, according to the three evangelists, Jesus is tempted by the devil, but according to John (who made his discourse concern his spiritual nature) he is not tempted — for "the truth and the life" and "the resurrection" and "the true light" is not tempted, but he was tempted according to the man whom the only-begotten God had taken up — so according to John indeed the Savior, when those who had seized him laid it upon him, "bearing his own cross went out to the place which is called the place of Calvary", but according to the rest he does not bear it for himself.

For those who were leading him away to be crucified, as they went out, found a certain man of Cyrene, named Simon, whom they compelled to take up the cross of Christ. But it was fitting not only for the Savior to take up his own cross, but it was fitting also for us to bear it, fulfilling the compulsion that is salutary for us. Nor, again, would we have been to be profited so much by taking up his cross, as we are now profited by his cross, when he himself takes it up for himself and bears it.

But you will ask whether according to the text both things happened and the evangelists are not discordant with one another, and which of them happened first: that is, whether those who seized Jesus for crucifixion and laid the cross upon him, so that "bearing it" he might go out into the place of Calvary, did this first, before they compelled Simon of Cyrene — or whether, once they had gone out, they compelled Simon, but when they had come to the place in which they were going to hang him, they themselves placed the cross upon him, so that he himself might bear it. And whoever can examine this, let him examine it in inquiring into both cases, that he may find whether he received the completion of bearing the cross, or rather Simon of Cyrene, who was compelled not by chance, but according to some foreknowledge of God concerning him, led to this according to the disposition of God, so that he might be found worthy of the evangelical scripture and of the ministry of the cross of Christ, in which "the world is crucified" to the saints "and" the saints "to the world".

But certain persons have also wished to expound this very Simon of Cyrene morally, taking their occasion from the fact that he was from the Pentapolis of Cyrene in Libya, so as to say, from the five senses, that as it were the five senses bore the cross of that dispensation. And Simon is interpreted OBEDIENCE: but to whom did it more befit that he should bear the cross of Christ, than to obedience, or (as the second son of Leah was called) to Simeon? For among the Greeks both the patriarch and Peter are named in two ways (according to the property of the Hebrew tongue), so that it fits him who is so called that he be called both Simon and Simeon, since the Hebrews write both the name of Simeon and of Simon with the very same letters. And the place of Calvary is said to have no ordinary dispensation, in that there, where he who was to die for men was to die, he might die. For there has come to me a certain tradition of this kind, that the body of Adam, the first man, was buried there where Christ was crucified, so that "as in Adam all die, so in Christ all shall be made alive"; that in that place, which is called the place of Calvary, that is, the place of the head, the head of the human race might find resurrection together with the whole people through the resurrection of the Lord the Savior, who there suffered and rose again. For it was unfitting that, while many born from him should receive remission of sins and obtain the benefit of the resurrection, he himself, the father of all men, should not rather obtain grace of this kind.

When they had come to Golgotha, the Gospel says, "They gave him vinegar mixed with gall, but when he tasted it, he refused to drink." This event was foretold by David when he wrote, "They gave me gall for food, and they gave me vinegar to slake my thirst." Take note of the mystery revealed here. Long ago, Adam tasted the sweetness of the apple and obtained the bitterness of death for the whole human race. In contrast to this, the Lord tasted the bitterness of gall and obtained our restoration from death's sting to the sweetness of life. He took on himself the bitterness of gall in order to extinguish in us the bitterness of death. He received acrid vinegar into himself but poured out for us the precious wine of his blood. He suffered evil and returned good. He accepted death and gave life. The location of his death is also not without significance, for it is reported that the body of Adam is buried in that very ground. Christ was crucified there where Adam was buried, that life might arise where death once entered. Death comes through Adam, but life comes through Christ, who deigned to be crucified and to die so that by the wood of the cross he might erase the sin of the tree and by the mystery of his own death he might cancel the punishment of our death.

Such is the place of the cross, set up in the centre of the earth, that it might be equally free to all nations to attain the knowledge of God.

(Verse 33.) And they came to a place called Golgotha, which is the place of Calvary. I have heard someone explain the place of Calvary, where Adam was buried, and therefore it is called that because there the head of the ancient man is buried, and this is what the Apostle says: Awake, you who sleep, and arise from the dead, and Christ will give you light. A favorable interpretation that pleases the ears of the people, but not true. For outside the city and beyond the gate, there are places where the heads of the condemned are severed, and they took the name of Calvary, that is, beheaders. Therefore the Lord was crucified there, so that where there had been a place of condemnation, there might be erected the banners of martyrdom. And just as He was made a curse for us, and was scourged, and was crucified, so for the salvation of all, even though guilty among the guilty, He would be crucified. But if someone should wish to argue, why was the Lord crucified there, so that His blood might drop upon the tomb of Adam, let us ask him why, then, were the other thieves crucified in the same place? From which it is clear that Calvary does not signify the tomb of the first man, but the place of the beheaded, so that where sin abounded, grace might more abound (Rom. 5). But we read in the volume of Jesus son of Navé that Adam was buried near Hebron and Arbee (Josh. 14).

I have heard Calvary expounded as the spot in which Adam was buried, as though it had been so called from the head of the old man being buried there. A plausible interpretation, and agreeable to the ears of the people, yet not a true one. Without the city outside the gate are the places where criminals are executed, and these have got the name of Calvary, that is, of the beheaded. And Jesus was crucified there, that where the plot of criminals had been, there might be set up the flag of martyrdom. But Adam was buried near Ebron and Arbee, as we read in the volume of Jesus the son of Navec.

(Hom. de Cruc. et Lat. ii.) The Lord would not suffer under a roof, or in the Jewish Temple, that you should not suppose that He was offered for that people alone; but without the city, without the walls, that you might know that the sacrifice was common, that it was the offering of the whole earth, that the purification was general.

Golgotha is a Syriac word, and is interpreted Calvary.

And when they were come unto a place called Golgotha, which means, a place of a skull. It was called "a place of a skull," because those who have learned from the tradition of the fathers say that Adam was buried there; it was necessary that all we who had died in Adam were thus made alive in Christ (1 Cor. 15:22).

Then the place is set forth: "and they came to the place that is called Golgotha, which is the place of Calvary." Calvary means among men a bare place, as is evident in cemeteries. Hence in Greek it is called "cranios." And some say that in that place Adam was buried. Jerome rejects this, because Adam was buried in Hebron, as is found in Joshua 14. And why did he suffer there? It should be noted that in every city there is some place where the condemned are accustomed to be tortured: hence there was the place of the condemned.

And they gave him to drink wine mingled with gall. Mark says, mingled with myrrh. Matthew put gall (Mark 15:23.) to express bitterness, but wine mingled with myrrh is very bitter; though indeed it might be, that gall together with myrrh would make the most bitter.

And when he had tasted thereof, he would not drink. That Mark says, But he received it not, we understand to mean that He would not receive it to drink thereof. For that He tasted it Matthew bears witness; so that Matthew's, He could not drink thereof, means exactly the same as Mark's, He received it not; only Mark does not mention His tasting it. That He tasted but would not drink of it, signifies that He tasted the bitterness of death for us, but rose again the third day.

Or, He therefore refused the wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.

(Verse 34.) And they gave him vinegar to drink mixed with gall, and when he had tasted it, he would not drink. God speaks to Jerusalem: I have planted you as a true vine, how have you become bitter like a foreign vine (Jeremiah II, 21)? A bitter vine makes bitter wine, which they gave to the Lord Jesus, so that what is written may be fulfilled: They gave me gall for my food, and in my thirst they gave me vinegar to drink (Psalm LXVIII, 22). But when it is said, 'And when he had tasted, he did not want to drink,' this indicates that he did indeed taste the bitterness of death for us, but on the third day he rose again.

The bitter vine makes bitter wine; this they gave the Lord Jesus to drink, that that might be fulfilled which was written, They gave me also gall for my meat. (Ps. 69:21.) And God addresses Jerusalem, I had planted there a true vine, how art thou turned into the bitterness of a strange vine? (Jer. 2:21.)

And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, "It is finished." And what meaneth, "It is finished?" The prophecy was fulfilled concerning Him. "For they gave me," it is said, "gall for my meat, and for my thirst they gave me vinegar to drink." But neither doth that evangelist indicate that He drank, for merely to taste differs not from not drinking, but hath one and the same signification.

And they gave him vinegar to drink mixed with gall; and when he had tasted it, he would not drink.

For it was enough for us that he should only taste it on our behalf, just as he tasted a death no longer than the span of three days, so also the vinegar mixed with gall. But another wine, not mixed with gall nor with any other contrary thing, he took and drank, and "giving thanks" he gave it to the disciples and promised that he would drink "it new in the kingdom" of God.

Yes, and besides the figure, there is contumely with ready lip, and dishonour, and infamy, and the ferocity involved in the cruel things which then disfigured and lacerated the temples of the Lord, that you may now be crowned with laurel, and myrtle, and olive, and any famous branch, and which is of more use, with hundred-leaved roses too, culled from the garden of Midas, and with both kinds of lily, and with violets of all sorts, perhaps also with gems and gold, so as even to rival that crown of Christ which He afterwards obtained. For it was after the gall He tasted the honeycomb and He was not greeted as King of Glory in heavenly places till He had been condemned to the cross as King of the Jews, having first been made by the Father for a time a little less than the angels, and so crowned with glory and honour.

On the other hand, Christ, who spoke not guile from His mouth, and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means might be fulfilled; just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, "They were repaying me evil for good; " and, "What I had not seized I was then paying in full; " They exterminated my hands and feet; " and, "They put into my drink gall, and in my thirst they slaked me with vinegar; " "Upon my vesture they did cast (the) lot; " just as the other (outrages) which you were to commit on Him were foretold,-all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled."

They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. Do not be troubled when you hear Matthew say that vinegar with gall was offered to the Lord, Mark, wine flavored with myrrh (Mark 15:23), and John, vinegar with gall on hyssop. For many things were done by many people, as there was a disorderly crowd present, some doing one thing, others another. It is likely that one offered wine and another vinegar mixed with gall.

Then what was done at his crucifixion is narrated. And first, his being given drink is set forth; second, the crucifixion; third, other things that were done. And concerning the first, first what was offered is set forth; second, how he responded to what was offered. He says therefore "and they gave him wine to drink mingled with gall." They wanted all his senses to suffer: sight suffered through the spitting and sleeplessness, hearing through the blasphemies and mocking words, touch because he was scourged; therefore they wanted taste also to suffer. And what is said in Psalm 68:22 was fulfilled: "and they gave me gall for my food, and in my thirst they gave me vinegar to drink": and Jeremiah 2:21: "how art thou turned into degenerate plants, O strange vineyard?" But there is a question: because in Mark 15:23, it says they gave him wine mingled with myrrh. It should be said that myrrh is very bitter, and wine mixed with gall is bitter. But the custom is to name everything bitter under the species of gall. Hence in truth the wine was mixed with myrrh, but it is called gall on account of its likeness. And by this it was signified that he bore the bitterness of our sins. Then how he responded is set forth, for "when he had tasted, he would not drink." But what is it that Mark says, that he received it, while here it says that he tasted? It can be said that he did not receive it except to taste it. And this signifies that he tasted death: for because he rose quickly, he was scarcely seen to be dead, because he was free among the dead, Psalm 87:6.

(Lib. 83. Quæst. q. 25.) The Wisdom of God took upon Him man, to give us an example how we might live rightly. It pertains to right life not to fear things that are not to be feared. But some men who do not fear death in itself, yet dread some kinds of death. That no sort of death is to be feared by the man who lives aright, was to be shown by this Man's cross. For of all the modes of death none was more horrible and fearful than this.

(in Serm. non occ.) Let your holiness consider of what might is the power of the cross. Adam set at nought the commandment, taking the apple from the tree; but all that Adam lost, Christ found upon the cross. The ark of wood saved the human race from the deluge of waters; when God's people came out of Egypt, Moses divided the sea with his rod, overwhelmed Pharaoh, and redeemed God's people. The same Moses changed the bitter water into sweet by casting wood into it. By the rod the refreshing stream was drawn out of the rock; that Amalech might be overcome, Moses' outstretched hands were supported upon his rod; the Law of God is entrusted to the wooden ark of the covenant, that thus, by these steps we may come at last to the wood of the cross.

(de Cons. Ev. iii. 12.) Matthew shortly says, They parted his garments, casting lots; but John explains more fully how it was done. The soldiers, when they had crucified him, look his garments, and made four parts, to every soldier a part; and also his coat; now the coat was without seam. (John 19:23.)

(non occ.) Having described how Christ was led to the scene of His Passion, the Evangelist proceeds to the Passion itself, describing the kind of death; And they crucified him.

(ap. Anselm.) The shape of the cross seems also to signify the Church spread through the four quarters of the earth.

That they distributed his clothes by casting lots for them rather than by cutting them up signifies the eternal incorruptibility of Christ's body.

The life and salvation of all things was hung from the tree of life with a thief on his left and a thief on his right. This demonstrates that the entire human race is called to the mystery of the Lord's suffering.

Thus on the tree of life the salvation and life of all is suspended.

(Verse 35.) And when they had crucified him, they divided his garments, casting lots, that it might be fulfilled which was spoken by the prophet, saying: They divided my garments among themselves, and upon my vesture they cast lots. And this was prophesied in the same psalm: They divided my garments among themselves, and upon my vesture they cast lots (Psalm 22:18).

This which was now done to Christ had been prophesied in the Psalm, They parted my garments among them, and cast lots upon my vesture. (Ps. 22:18.)

For after "they had mocked Him, they led Him to crucify Him," it is said, and when they had stripped Him, they took His garments, and sat down and watched Him, when He should die. And they divide His garments amongst them, which sort of thing is done in the case of very vile and abject criminals, and such as have no one belonging to them, and are in utter desolation.

They parted the garments, by which such great miracles were done. But they wrought none now, Christ restraining His unspeakable power. And this was no small addition of insult. For as to one base and abject, as I said, and the vilest of all men; so do they dare to do all things. To the thieves at any rate they did nothing of the kind, but to Christ they dare it all. And they crucified Him in the midst of them, that He might share in their reputation.

(Hom. de Cruc. et Lat. ii.) He suffered on a lofty cross, and not under a roof, to the end that the nature of the air might be purified; the earth also partook a like benefit, being cleansed by the blood that dropped from His side.

It is to be noted, that this is no small degradation of Christ. For they did this as to one utterly abject and worthless, yet for the thieves they did not the same. For they share the garments only in the case of condemned persons so mean and poor as to possess nothing more.

And after they had crucified him, they divided his garments among themselves, casting lots, and sitting down they kept watch over him (27, 35. 36).

And there are even now those who indeed do not possess him, but possess his garments — the words set down in the Scriptures — and not even these in full but only in part, though the prophet foretold this very mystery which has now been fulfilled. But whether any of his garments was torn apart in that division, or whether each of them remained whole as it had been, and what kind those garments were, we do not read in the three evangelists; but in John we learn that "the soldiers, after they had crucified Christ, took his garments and made four parts, to each soldier a part, but the tunic, since it was not sewn together but woven from the top throughout the whole, they said to one another: let us not tear it apart, but let us cast lots for it". Not all of them, therefore, received it, but only the one who obtained it by lot. And if someone were to discuss the difference between those who possess the garments of the Lord, he will without doubt find that there are some who, in their doctrines, even though they do not possess him, nevertheless possess the "tunic" woven from the top "throughout the whole", while others possess not even this but only some small portion of his garment.

And consider this, that according to Matthew indeed Jesus, taking "vinegar mixed with gall", tasted it and "would not drink", but according to Mark, when "wine mingled with myrrh was given to him", "he did not take it".

Or, according to the practical exposition, the cross in respect of its broad transverse piece signifies the joy of him that works, for sorrow produces straitness; for the broad part of the cross is in the transverse beam to which the hands are fastened, and by the hands we understand works. By the upper part to which the head is fastened is denoted our looking for retribution from the supreme righteousness of God. The perpendicular part on which the body is stretched denotes endurance, whence the patient are called 'long-suffering.' (longamines) The point that is fixed into the ground shadows forth the invisible part of a sacrament.

And they crucified Him, and parted His garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted My garments among them, and upon My vesture did they cast lots. There were many ways to be put to death, but Christ was put to death on the cross so that He might sanctify the wood of the tree by which we were cursed, and bless the whole universe: the heavens, which were signified by the upper portion of the cross; the underworld, signified by the "footstool"; and the ends of the earth, the east and the west, signified by the transverse portions of the cross. But He was also put to death on the cross so that He might stretch out His arms to embrace and gather together the children of God who had been dispersed. The soldiers divided even His clothing, as He was poor and had nothing else.

"And after they crucified him etc." But it can be asked why he wished to die by this death in particular. One reason is on the part of the crucifiers, because they wanted him to be defamed by this, according to that saying of Wisdom 2:20: "let us condemn him to a most shameful death etc.," and this is the death of the cross. Likewise, on the part of God's ordination, because Christ wished to be our teacher, to give us an example of enduring death. Hence he suffered death so that through death he might free us, as is found in Hebrews 2:14 f. But there are many who are willing to suffer death, but refuse an abject death; therefore the Lord gave an example so that they would not refuse any kind of death. Likewise, it was fitting for the redemption, since it was in satisfaction for the sin of the first man: but the first man sinned in regard to a tree; therefore the Lord willed to suffer on a tree; Wisdom 14:7: "blessed is the wood, by which justice cometh." Likewise, Christ was to be exalted through the Passion; therefore he willed to be exalted through the Passion on the cross. Likewise, he wished to draw our hearts to himself; John 12:32: "and I, if I be lifted up from the earth, will draw all things to myself." Likewise, so that our hearts might be elevated. "They divided his garments among them." Here the things done to the reproach of the crucified are set forth. And first, the division of the garments is set forth; second, the placing of the title above; third, the association. Concerning the first, first the fact is set forth; second, the prophecy. He says therefore "they divided." Chrysostom says that this was done as a great reproach. For it was the custom that a condemned man was not stripped unless he was the vilest of men: therefore, to inflict great reproach upon him, they stripped him, so that we may be instructed that we ought to strip ourselves of every attachment to carnal acts. How this was done, Matthew passes over, but John narrates (19:23 f.) that each soldier received his share of the other garments; but over the seamless tunic they cast lots. Then the prophecy is set forth: "that it might be fulfilled which was spoken by the prophet." The word "that" is used not causatively, but consecutively, because with Christ suffering, it happened that what had been spoken was fulfilled.

(Verse 36.) And they kept watch over him while he was sitting. The diligence of the soldiers and priests helps us so that the greater and more evident power of his resurrection may appear.

It proceeds, And sitting down, they watched him there. This watchfulness of the soldiers and of the Priests has proved of use to us in making the power of His resurrection greater and more notorious.

And sitting down they kept watch over him there. And the soldiers indeed kept watch over the body, having been assigned by the chief priests, as though it were liable to be stolen away by his disciples if it were not guarded; but the divine dispensation raised him up and made not only two or three to be witnesses of his resurrection, but far more. For "he was seen by Cephas, then by the eleven, then he appeared to more than five hundred brethren at once", "and last of all" by Paul. And it was no small sign of his resurrection, that he was seen by so many — by those who took up the danger of proclaiming him alive among the peoples who had demanded him for the cross. And now new chief priests (namely the sons of those chief priests) crucify the word of truth set down in the Scriptures by their false expositions, and slay it with lies; but the word of truth, because among them indeed it is slain yet lives in its own nature, always finds and chooses for itself vessels in which it may rise again and live and still confound its own slayers, shown by many testimonies to be alive.

"And they sat and watched him etc.," namely so that he would not be buried; Psalm 21:18: "they have looked and stared upon me."

(Verse 37.) And they placed over his head the charge against him, written, 'This is Jesus, the King of the Jews.' I cannot sufficiently admire the magnitude of the matter, that, for the sake of the redeemed, with a false accusation and having incited the unfortunate people to sedition and outcry, they found no other cause for his execution except that he was the King of the Jews. And perhaps they did this in mockery and ridicule. However, Pilate also responded unwillingly, 'What I have written, I have written.' Whether you want it or not, Jews, a crowd of all nations responds to you: Jesus is the king of the Jews, that is, the emperor of believers and confessors.

And they set up over his head his accusation written, This is Jesus, the King of the Jews. I cannot sufficiently wonder at the enormity of the thing, that having purchased false witnesses, and having stirred up the unhappy people to riot and uproar, they found no other plea for putting Him to death, than that He was King of the Jews; and this perhaps they set up in mockery.

And they placed above his head his charge written out: this is Jesus, the king of the Jews.

"Whether in pretense or in truth Christ is proclaimed," and every script bears witness to his kingdom, whether of the Greeks or of the Romans or of the Hebrews, and for a crown above his head let there be written: this is Jesus, the king of the Jews, and let no other cause of his death be found (for indeed there was none), let this alone be held: that he was king of the Jews, concerning which he also spoke, saying: "but I have been appointed king by him over Zion, his holy mountain"; and the chief of the priests indeed, according to the letter of the law, bore upon his head the shape of a sign, "the sanctification of the Lord" written on the plate, but the true chief of the priests and king, Jesus, on the cross indeed has written: this is the king of the Jews, yet ascending to the Father and receiving the Father into himself, in place of letters and in place of a name he has him who is named, and he has him as a crown, having been made worthy of him and made a house worthy of God the Father, he alone can sufficiently contain the Father.

The High Priest also in obedience to the letter of the Law wore on his head the writing, 'Holiness to the Lord,' but the true High Priest and King, Jesus, bears on His cross the title, This is the King of the Jews; when ascending to His Father, instead of His own name with its proper letters, He has the Father Himself.

For because He is at once King and Priest, when He would offer the sacrifice of His flesh on the altar of the cross, His title set forth His regal dignity. And it is set over and not beneath the cross, because though He suffered for us on the cross with the weakness of man, the majesty of the King was conspicuous above the cross; and this He did not lose, but rather confirmed, by the cross.

It was divinely provided that this title should be set up over His head, that the Jews might learn that not even by putting Him to death could they avoid having Him for their King; for in the very instrument of His death He not only did not lose, but rather confirmed His sovereignty.

And set up over His head His accusation written, THIS IS JESUS KING OF THE JEWS. That which the evangelist John calls His "title" (Jn. 19.19), Matthew calls His "accusation." For they wrote down an indictment giving the reason for His crucifixion, namely, that He was accused of claiming to be "King of the Jews" and of leading an insurrection. They indicted Him as "King" meaning to slander Him, but in truth their indictment was unimpeachable evidence admitted by his adversaries. For indeed the Lord is King, and came for this very reason, to save the Jews. But since those who were Jews in the flesh did not want Him to reign over them, He became King of the spiritual Jews, that is, of those who confess Him. For "Jew" means "he who confesses."

Then the title follows: "and they put over his head his cause written etc." And it should be noted that what they did for his disgrace, by God's ordinance, turned to his honor. Hence they put his cause, i.e., the cause for which he suffered; Apocalypse 19:16 has written: "King of kings, and Lord of lords." Therefore, that it says "King of the Jews" pertains to his honor, because he was to be king over all nations; Psalm 2:6: "but I am appointed king by him over Sion, his holy mountain."

Or otherwise; Two thieves are set up on His right and left hand, to signify that the entire human race is called to the Sacrament of the Lord's Passion; but because there shall be a division of believers to the right, and unbelievers to the left, one of the two who is set on His right hand is saved by the justification of faith.

(Verse 38.) Then they crucified him with two thieves, one on his right hand, and one on his left. If Golgotha is the hill of Adam and not the place of the condemned, and therefore the Lord is crucified there to raise up Adam, why are the two thieves crucified in that same place?

As Christ was made for us a curse of the cross, so for the salvation of all He is crucified as guilty among the guilty.

(Serm. 55, 1.) Two thieves were crucified with him, one on the right hand and one on the left, that in the figure of His cross might be represented that separation of all mankind which shall be made in His judgment. The Passion then of Christ contains a sacrament of our salvation, and of that instrument which the wickedness of the Jews provided for His punishment, the power of the Redeemer made a step to glory.

Then they crucified with him two robbers, one on the right and one on the left.

The Lord, crucified among robbers like the robbers themselves, fulfilled the prophecy that says of him: "and he was reckoned among the wicked". And it is possible to see his disciples, giving testimony to the worship of God which was introduced through him, being reckoned "among the wicked" and being crucified with them, or enduring the remaining sufferings, just as those men did. For the world and the spirit that is in it always persecutes the highest men and punishes indeed the highest in wickedness for the benefit of the many, but the highest in virtue, because this world is not worthy of those who consider not "the things that are seen", but "the things that are not seen", and who despise it, just as also of old the saints walked "in sheepskins and in goatskins, destitute, afflicted, wandering in deserts, in mountains, and in caves, and in the dens of the earth, of whom the world was not worthy".

The thief who was saved may be a sign of those who after many sins have believed on Christ.

(ap. Gloss. ord.) Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.

Then were there two thieves crucified with Him, one on the right hand, and the other on the left. As a slander against Christ the two thieves were crucified with Him, so that people would think that He, too, was such a transgressor of the law as they were. The two thieves were symbolic of the two races, the Jewish and the Gentile, for both races had transgressed the law and reviled Christ, just as both these thieves at first reviled Him. But later the one thief understood Who He was and confessed Him as King; whereupon he also said, "Remember me, Lord, in Thy kingdom" (Lk. 23:42). So, too, did the Gentile race confess Christ, while the other thief, the Jewish race, blasphemed.

Then the company is set forth: "then were crucified with him two thieves." This was his company, because he was in the midst of two thieves as a criminal; hence Isaiah 53:12: "and he was reputed with the wicked." But one on the right hand, and the other on the left. He received the cross as a judge: for just as in judgment some are on the right, some on the left, so here. Hence by this the judge of the living and the dead is signified; Philippians 2:9: "for which cause, God also hath exalted him, and hath given him a name which is above all names, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth"; Job 36:17: "thy cause hath been judged as that of the wicked; cause and judgment thou shalt recover." Likewise, by the fact that one was on the right and another on the left, it is signified that Christ suffered for all; yet some believe, and some do not; 1 Corinthians 1:23: "but we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness." Or it can be said that some suffer the cross for God's sake, and these are on the right; but some not for God's sake, but for the world's, and these are on the left.

They revile him because they passed by that way, and would not walk in the true way of the Scriptures. They wagged their heads, because they had just before shifted their feet, and stood not upon a rock.

But nevertheless not even here doth their contumely stop, but after having stripped and crucified Him, and offered Him vinegar, they proceeded still further, and beholding Him impaled upon the cross, they revile Him, both they themselves and the passers by; and this was more grievous than all, that on the charge of being an impostor and deceiver He suffered these things, and as a boaster, and vainly pretending what He said. Therefore they both crucified Him publicly, that they might make a show of it in the sight of all; and therefore also they did it by the hands of the soldiers, that these things being perpetrated even by a public tribunal, the insult might be the greater.

And as they passed by they blasphemed him, wagging their heads and saying: aha, you who were destroying the temple and rebuilding it in three days; free yourself, if you are the Son of God, come down from the cross. Likewise also the chief priests, mocking him with the scribes and the elders and the Pharisees, said: he saved others, himself he cannot save; if he is the King of Israel, let him now come down from the cross and we believe him. He trusts in God; he will free him now if he wills him; for he said, that I am the Son of God.

No one who stands blasphemes Jesus, nor anyone who walks aright; for it was those passing by who blasphemed him (or, as the Greek has it, those going past), who also, once the fence of the vineyard has been broken down by God, gather as their vintage those who have remained; for it is written: "Why have you cast down its fence, and all who pass by the way gather it as their vintage?" So long, therefore, as anyone has not passed by the way nor turned aside from the way, or, standing, can say to God: you have set "my feet upon a rock", he does not blaspheme Jesus; but if he has fallen or gone past or crossed over or turned aside, then he blasphemes him. As, further, those who have fallen into evil works, and those who have forsaken "the eternal bounds" and the way of the heavenly church, and are tossed and carried about "by every wind of doctrine in the deceit of men, in craftiness for the contriving of error". For if anyone should say that all heresies are passing by and turning aside, he will not sin, for which reason they too are counted among those passing by and blaspheme Jesus, having no firm head, but wagging it up and down, since they are not prudent nor have their eyes in their head, in which they ought to have had them, as the Preacher (Ecclesiastes) says: "the eyes of the wise man are in his head". It is, therefore, the work of those passing by and turning aside to blaspheme Jesus the Son of God, because "no one speaking in the Spirit of God says: anathema to Jesus".

Now there are various sayings of the blasphemers, one blasphemy of which is that which is uttered by those who neither understand nor hear the things that are said nor concerning what they make their assertions: for Jesus said: "destroy this temple, and I in three days will raise it up", but those passing by, as "false witnesses" against Jesus, said what had not been said concerning him, assailing him: aha, you who destroy the temple of God, and in three days rebuild it. For he does not himself destroy the temple, but what others destroy he himself builds; whether "the temple of his own body", which had been handed over to death by the Jews, or the temple of his witnesses and of all who had the word of God in them and died from the ambushes of the impious on account of their piety (for "the hour comes when all who are in the tombs will hear the voice of the Son of God and will rise again"). And not only in that which they said: he who destroys the temple, did they lie, but also in that which they said: "and I in three days will rebuild it". For neither did he say that he would rebuild the temple, but that he would raise it up; for the word of building does not indicate a sudden work, but the word of raising up does indicate it.

And those indeed who were deriding him said save yourself, but he (receiving power from the Father) both did this and more: for to all who receive his word he showed his salvation. And they indeed, deriding, said: if you are the Son of God, come down from the cross, but he did not show himself the Son of God to those deriding him, yet he showed it to those believing in him, after he had dispensed the things which it behooved him to dispense in those three days, after, descending to the lower regions "put to death in the body but made alive in the spirit, he preached to the spirits who were in prison, who had not believed at some time, when the patience of God was awaited in the days of Noah while the ark was being built, in which few, that is eight souls, were saved through water". And he was not left there (as he himself said: "for you will not leave my soul in hell"), but it behooved him both to ascend to his own Father and God, that "ascending on high" he might take captivity captive and receive "gifts among men", and after these things show himself stronger than death, saying to it: "where, O death, is your sting?"

And likewise (while the rest were passing by and blaspheming him) the chief priests too and the scribes, themselves also passing by, said to him, overcome by the mighty works done by him before: he saved others, himself he cannot save (clearly not believing that he who was able to save others was much more able to save himself as well), and they promised that they would believe in him as in the King of Israel, if he were seen by them coming down from the cross. But he did not care to do anything unworthy on account of the injury of derision, nor to do what was being said by them apart from reason and order.

Had He then been prevailed on by their taunts to leave the cross, He would not have proved to us the power of endurance; but He waited enduring their mockery; and He who would not come down from the cross, rose again from the tomb.

And they that passed by reviled Him, shaking their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save Thyself. If Thou be the Son of God, come down from the cross. Likewise also the chief priests mocking Him, with the scribes and elders, said, He saved others; Himself he cannot save. If He be the King of Israel, let him now come down from the cross, and we will believe in Him. He trusted in God; let Him deliver Him now, if He will have Him: for He said, I am the Son of God. The devil prompted them to say, "If thou be the Son of God, come down from the cross," in order to provoke Him to come down and thus overturn the salvation of all being accomplished on the cross. But Christ, Who is indeed the Son of God, was not persuaded by the enemy, so that you, O reader, might learn that we ought not to be persuaded by the ploys of the devil, but do what is good even if men think ill of us.

Then the mockery of the crucified is treated: "and they that passed by blasphemed him"; and first, that which came from the people is treated; second, that which came from the rulers; third, that which came from the thieves. Concerning the first, first the blasphemers are described; second, the blasphemies. First, therefore, he describes them because they were passing by, i.e., going past the way: of such it is said in Isaiah 30:11: "depart from me in the way, let the Holy One of Israel cease from before us." Likewise, they are described because they wagged their heads: and they did this in derision. By the head, reason is signified; by the feet, the affections; hence first they moved their affections to evil, then they wag their heads, because they are made foolish in their sins.

The major proposition existed from all eternity, the minor came about on the cross, and the conclusion appeared in the resurrection. The Jews believed they had confounded Christ, and they taunted Him: "If Thou art the Son of God, come down from the cross!" For Christ did not say: "Allow Me to live," but "Allow Me to take on death, to be joined with the opposite extreme, to suffer and to die." The conclusion follows from that. And so He Himself made a fool of the devil.

What forgiveness then for them, when by the resurrection of His body they shall see the temple of God rebuilt within three days?

(Verse 39 seqq.) And those passing by were blaspheming him, shaking their heads, and saying, 'Vah! You who destroy the temple of God and rebuild it in three days, save yourself; if you are the Son of God, come down from the cross.' Similarly, the chief priests, mocking with the scribes and elders, said, 'He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him; for he said, "I am the Son of God."' But he, mocking, says that the foolish people had produced false witnesses.

The foolish rabble cast the same taunt against Him that the false witnesses had invented, Aha! thou that destroyest the temple of God and rebuildest it in three days.

And yet who would not have been moved by the multitude that was following Him, and lamenting Him? Nay, not these wild beasts. Wherefore also He to the multitude vouchsafes an answer, but to these men not so. For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, "Thou that destroyest the temple, and buildest it in three days come down from the cross." For since on telling Pilate to remove the accusation (this was the writing, "The king of the Jews"), they prevailed not, but he persevered in saying, "What I have written, I have written," they then endeavor by their derision of Him to show that He is not a king.

And as beginning to extenuate His former miracles, they add, Save thyself; if thou be the Son of God, come down from the cross.

(Hom. de Cruc. et Latr. ii.) But He, on the contrary, does not come down from the cross, because He is the Son of God; for He therefore came that He might be crucified for us.

(Serm. 55. 2.) From what source of error, O Jews, have ye sucked in the poison of such blasphemies? What teacher delivered it to you? What learning moved you to think that the true King of Israel, that the veritable Son of God, would be He who would not suffer Himself to be crucified, and would set free His body from the fastenings of the nails? Not the hidden meaning of the Law, not the mouths of the Prophets. Had ye indeed ever read, I hid not my face from the shame of spitting; (Is. 50:6.) or that again, They pierced my hands and my feet, they told all my bones. (Ps. 22:16.) Where have ye ever read that the Lord came down from the cross? But ye have read, The Lord hath reigned from the tree.e

But attend to this speech of these children of the Devil, how they imitate their father's speech. The Devil said, If thou be the Son of God, cast thyself down; (Matt. 4:6.) and they say now, If thou be the Son of God, come down from the cross.

Aha! is an interjection of taunt and mockery.

In three things they deride him. First, in his words; second, concerning the works he did; third, concerning the dignity he claimed for himself. Concerning the first, he says "vah, thou that destroyest the temple of God etc." "Vah" is an interjection of derision. For it had already been spread abroad, and they did not wish to believe; hence of these Jeremiah 8:5 says: "they have laid hold on lying, and have refused to return." As if they would say: if you wish to rebuild the temple, rebuild yourself; but he could not rebuild unless it was first destroyed; therefore he first willed that it be destroyed, because he had said this of the temple of his body. Then, from his works: "save thyself"; as if they would say: you saved others, save yourself. But they did not truly save others, nor will you be able to save yourself. Likewise, from his dignity, because "if thou be the Son of God, come down from the cross." This conditional is not valid; rather, on the contrary, if he is the Son of God, he ought to be obedient to the Father. For he was made obedient unto death, Philippians 2:8. Likewise, they ought rather to say: if thou be the Son of God, ascend, and not descend; John 3:13: "no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven." They use the same word that the Devil used when tempting him above (4:6): "if thou be the Son of God, cast thyself down." For it is not for the Son of God to descend: hence they were speaking at the persuasion of the Devil, wishing to impede his Passion.

Then the mockery by the rulers follows: "in like manner also the chief priests, mocking etc." Hence not only the people, but the rulers mocked him. A man is not greatly distressed if he is condemned by the lowly, but he cannot bear the derision of the great. For man naturally desires to be honored, and honor is rendered as a testimony of virtue; hence derision is done for reproach. And these are described by their authority, because they were rulers. Likewise, by their learning, because they were Scribes. Likewise, by their manner of life, because they were Pharisees, who were preeminent in their way of life; Jeremiah 5:5: "I will go to the great men, and will speak to them: for they have known the way of the Lord, and the judgment of their God. And behold, these have together broken the yoke more, and have burst the bonds."

Behold, there comes to mind what the Jews said in mockery to the crucified Son of God: "If he is the King of Israel, let him come down from the cross, and we will believe him." If he had then come down from the cross, yielding to the mockers, he would not have demonstrated to us the virtue of patience. But he waited a little, endured the insults, bore the ridicule, preserved his patience, and deferred their amazement; and he who was unwilling to come down from the cross rose from the tomb. Therefore it was a greater thing to rise from the tomb than to come down from the cross. It was a greater thing to destroy death by rising than to preserve life by coming down. But when the Jews did not see him come down from the cross at their taunts, when they saw him dying, they believed they had conquered him; they rejoiced that they had, as it were, extinguished his name. But behold, from his death his name has grown throughout the world—that death by which the faithless crowd believed they had extinguished it; and the one whose killing they celebrated, they now grieve as dead, because they recognize that he has attained his glory through suffering.

(Verse 42.) He saved others, but he cannot save himself. Even unwillingly, the scribes and Pharisees confess that he saved others. Therefore, your own judgment condemns you. For if he, who saved others, had wanted to, he could have saved himself.

(V. 43) If he is the king of Israel, let him come down now from the cross, and we will believe in him. He trusted in God; let Him deliver him now if He wants. For he said, 'I am the Son of God.' A fraudulent promise. What is more difficult, to come down from the cross while still alive, or to rise from the grave when dead? He has risen, and you did not believe. Therefore, even if he were to come down from the cross, you would not believe. But it seems to me that demons are sending him this message. For as soon as the Lord was crucified, they sensed the power of the cross and understood that their powers had been broken. And they are doing this in order for him to come down from the cross. But the Lord, knowing the snares of his adversaries, remains on the cross to destroy the devil.

Even the Scribes and Pharisees reluctantly confess that He saved others. Your own judgment then condemns you, for in that He saved others, He could if He would have saved Himself.

But unworthy of credit is that promise, And we will believe him. For which is greater, to come down while yet alive from the cross, or to rise from the tomb when dead? Yet this He did, and ye believed not; therefore neither would ye have believed if He had come down from the cross. It seems to me that this was a suggestion of the dæmons. For immediately when the Lord was crucified they felt the power of the cross, and perceived that their strength was broken, and therefore contrive this to move Him to come down from the cross. But the Lord, aware of the designs of His foes, remains on the cross that He may destroy the Devil.

Wherefore they said those things, and also these. If "He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save," aiming hereby to bring discredit even on His former miracles. And again, "If He be Son of God, and He will have Him, let Him save Him."

O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours.

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.

And they say three things. First, they reproach the miracles he did; second, his royal dignity; third, that he made himself the Son of God. As to the first, they say: "he saved others, himself he cannot save." They meant to say: if he saved others, he will be able to save himself; but he cannot save himself: therefore he did not save others either. But we, on the contrary, ought to argue: he saved others, therefore he can save himself; and he was able to save himself by rising: therefore he will also be able to save us. Hebrews 5:9: "he became to all that obey him the cause of eternal salvation." Hence they intended nothing but temporal salvation; but Christ wished to show that eternal salvation is to be preferred; hence they say: "if he be the king of Israel, let him now come down from the cross." Here they reproach his royal dignity, and they make a false promise, and they draw a bad consequence, because if he is the king of Israel, he ought not to descend, because through the cross he ought to ascend; Psalm 95:10: "the Lord hath reigned from the wood," and in Isaiah 9:6: "the government, i.e., the cross, is upon his shoulder." Likewise, he did what is greater, because he rose from the tomb, and yet they did not believe, so they were liars; Jeremiah 23:16: "hearken not to the words of the prophets that prophesy to you, and deceive you": and it follows: "they speak a vision of their own heart to you."

(V. 43) If he is the king of Israel, let him come down now from the cross, and we will believe in him. He trusted in God; let Him deliver him now if He wants. For he said, 'I am the Son of God.' A fraudulent promise. What is more difficult, to come down from the cross while still alive, or to rise from the grave when dead? He has risen, and you did not believe. Therefore, even if he were to come down from the cross, you would not believe. But it seems to me that demons are sending him this message. For as soon as the Lord was crucified, they sensed the power of the cross and understood that their powers had been broken. And they are doing this in order for him to come down from the cross. But the Lord, knowing the snares of his adversaries, remains on the cross to destroy the devil.

O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours.

Likewise, they reproach him for saying he was the Son of God: "he trusted in God, let him deliver him now, if he will have him." Psalm 21:9: "he hoped in the Lord, let him deliver him; let him save him, seeing he delighteth in him." He could have delivered him, if he had willed; but he did not will, because he wished to expose him for a time to death, so that he might procure salvation for us and glory for himself. Hence what is said in Jeremiah 15:10 was fulfilled: "all curse me."

(de Cons. Ev. iii. 16.) It may seem that Luke contradicts this, when he describes one of the robbers as reviling Him, and as therefore rebuked by the other. But we may suppose that Matthew, shortly alluding to the circumstance, has used the plural for the singular, as in the Epistle to the Hebrews we have, Hare stopped the months of lions, (Heb. 11:33.) when Daniel only is spoken of. And what more common way of speaking than for one to say, See the country people insult me, when it is one only who has done so. If indeed Matthew had said that both the thieves had reviled the Lord, there would be some discrepancy; but when he says merely, The thieves, without adding 'both,' we must consider it as that common form of speech in which the singular is signified by the plural.

That both the thieves cast in His teeth the manner of His Passion, shows that the cross should be an offence to all mankind, even to the faithful.

(Verse 44) Now even the robbers who were crucified with him were reviling him. Here, in a figurative sense known as σύλληψις, both robbers are depicted as blaspheming him. However, Luke asserts that while one blasphemed, the other confessed, and contrary to expectations, rebuked the blasphemer (Luke 23). It is not that the Gospels are inconsistent; rather, both robbers initially blasphemed, but then, as the sun set and the earth shook, and with rocks splitting and darkness descending, one believed in Jesus and rectified his previous denial with a subsequent confession. Among the two thieves, both the Gentiles and the Jews initially blasphemed the Lord. Later, one of them, struck by the magnitude of the signs, repented and to this day scolds the Jews for blaspheming.

Or it may be said that at first both reviled Him; but when the sun had withdrawn, the earth was shaken, the rocks were rent, and the darkness increased, one believed on Jesus, and repaired his former denial by a subsequent confession.

Or, in the two thieves both nations, Jews and Gentiles, at first blasphemed the Lord; afterwards the latter terrified by the multitude of signs did penitence, and thus rebukes the Jews, who blaspheme to this day.

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.

At first both reviled Him, but afterwards not so. For that you should not suppose that the thing was arranged by any collusion, and that the thief was not a thief, he shows you by his wanton reproaches, that even after he was crucified he was a thief and a foe, but was afterwards totally changed.

And the robbers who were crucified with him reproached him with the same thing.

And in commenting on John we have explained, as best we could, concerning the two robbers who were crucified with Christ, who according to Matthew indeed and Mark both reproached him on the cross, but according to Luke, who says that "one of the hanging robbers blasphemed him, saying: You are the Christ; save yourself and us. But the other, answering, rebuked him, saying: Do you not fear God, seeing that you are in the same condemnation? And we indeed justly, for we receive things worthy of our deeds; but this man has done nothing evil. And he said to Jesus: Remember me when you come into your kingdom. But Jesus, answering, said to him who had rebuked the one blaspheming: "Amen I say to you: today you shall be with me in paradise".

It is fitting, therefore, that at first indeed both robbers should be understood to have blasphemed the Lord, but after this that one of them was converted and believed, pondering within himself both about these miracles which he heard had been done by him, and perhaps also seeing the change of the air and the darkness that came about, unusual and not such as was frequently accustomed to happen.

Or perhaps, as we said in that place too, these two robbers are different — of whom one was blaspheming him while the other rebuked the one blaspheming — and different were those two robbers who both blasphemed.

But that robber who was saved can be a mystery of those who after many iniquities believed in Christ and said: We have been crucified together with Christ and conformed to the death of Christ, and who always say to the Son of God: "Remember" us "when you come into your kingdom, and therefore" they are "in paradise" with him.

The thief who was saved may be a sign of those who after many sins have believed on Christ.

The thieves also, which were crucified with Him, likewise reproached Him. The two thieves were symbolic of the two races, the Jewish and the Gentile, for both races had transgressed the law and reviled Christ, just as both these thieves at first reviled Him. But later the one thief understood Who He was and confessed Him as King; whereupon he also said, "Remember me, Lord, in Thy kingdom" (Lk. 23:42). So, too, did the Gentile race confess Christ, while the other thief, the Jewish race, blasphemed.

"The thieves also that were crucified with him reproached him." But what is it that here it says both reproached him, while in Luke 23:39 only one did? Augustine resolves this by saying that sometimes it is customary in Scripture for the plural to be put for the singular, as in Hebrews 11:33: "they stopped the mouths of lions," i.e., he stopped, namely Daniel. And it is a manner of speaking, just as one says: these peasants are hostile to me, even if only one is hostile to him. So Matthew speaks. Or otherwise, according to Jerome, at the beginning both reproached him; but one, seeing the miracles he was working, repented. And this, as Chrysostom says, happened by divine dispensation. Hence those are signified who after many crimes return to Christ.

Now a certain Phlegon, a philosopher among the Greeks, recollects this darkness as an incredible occurrence in the fourteenth [night] of the moon, when an eclipse should not have appeared … for eclipses occur at the time when these two stars [the sun and the moon] draw near to one another. An eclipse of the sun happens at the conjunction of the sun and the moon as it runs into its way. This is not the time of the full moon, when the sun is diametrically opposed to the moon. But the eclipse occurred as creation mourned over what had happened, signifying that the drunken behavior of the Jews was linked to a darkened mind. The sunshine of the intellect had departed from them. For if they had been considering him—for that darkness found its source in the wrathful one and was evidence of what was about to overtake the murderers.

(Verse 45) But at the sixth hour, darkness came over the whole land until the ninth hour. Those who wrote against the Gospels suspect a solar eclipse, which usually occurs at certain fixed times, as the reason for the disciples of Christ being misunderstood about the resurrection of the Lord: since a solar eclipse only occurs when the moon is rising. However, there is no doubt that during the time of Passover, the moon was full. And so it would not seem that the shadow of the earth, or the opposite side of the moon, made brief and rusty darkness, is placed in a space of three hours, so that every opportunity of causing harm is removed. And I think this was done in order to fulfill the prophecy, saying: The sun shall go down at noon, and it shall be dark over the earth in broad daylight (Amos 8:9); and in another place: The sun went down while it was still day (Jeremiah 15:9). And it seems to me that the most radiant light of the world, that is, the greater luminary, withdrew its rays so as not to see the Lord hanging, or so that the wicked blasphemers might not enjoy their own light.

This is the sign which before He had promised to give them when they asked it, saying, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas;" meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, "When ye have lifted up the Son of Man, then shall ye know that I am He." And what He saith is to this purport: "When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might."

For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power. These things then He meaneth, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these.

And observe when it took place. At midday, that all that dwell on the earth may know it, when it was day all over the world; which was enough to convert them, not by the greatness of the miracle only, but also by its taking place in due season. For after all their insulting, and their lawless derision, this is done, when they had let go their anger, when they had ceased mocking, when they were satiated with their jeerings, and had spoken all that they were minded; then He shows the darkness, in order that at least so (having vented their anger) they may profit by the miracle. For this was more marvellous than to come down from the cross, that being on the cross He should work these things. For whether they thought He Himself had done it, they ought to have believed and to have feared; or whether not He, but the Father, yet thereby ought they to have been moved to compunction, for that darkness was a token of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is not hence alone manifest, but also by the time, for it continued three hours, but an eclipse takes place in one moment of time, and they know it, who have seen this; and indeed it hath taken place even in our generation.

And how, you may say, did not all marvel, and account Him to be God? Because the race of man was then held in a state of great carelessness and vice. And this miracle was but one, and when it had taken place, immediately passed away; and no one was concerned to inquire into the cause of it, and great was the prejudice and the habit of ungodliness. And they knew not what was the cause of that which took place, and they thought perhaps this happened so, in the way of an eclipse or some natural effect. And why dost thou marvel about them that are without, that knew nothing, neither inquired by reason of great indifference, when even those that were in Judaea itself, after so many miracles, yet continued using Him despitefully, although He plainly showed them that He Himself wrought this thing.

And from the sixth hour there was darkness over the whole earth until the ninth hour. From this text certain people malign the truth of the Gospel, saying: how can what is said be true according to the text, namely that there was darkness over the whole earth from the sixth hour until the ninth, since no history records that this happened? And they say that, just as usually happens in an eclipse of the sun, so an eclipse of the sun occurred at that time.

Now an eclipse of the sun has always occurred throughout the ages at its own time. But the eclipse of the sun which is wont to happen according to the customary course of the seasons as they run does not occur at any other time than at the conjunction of the sun and the moon, when the moon, running beneath, obstructs the rays of the sun by coming to meet it, and by its encounter blunts its light. But at the time when Christ suffered it is manifest that there was no conjunction of the moon with the sun, since it was the Passover season, which is customary to keep when the moon has the fullness of the sun and is present the whole night.

How then could there be an eclipse of the sun, when the moon was full and had the fullness of the sun?

But certain believers, wishing to introduce some defense against these arguments, hard pressed by the words of those who professed such things, spoke thus: if no new portent had happened at the time of Christ's passion but everything according to custom, it would be believed that that eclipse of the sun had happened according to custom; but now, since it is established that the other portents which happened then did not happen according to custom, but were new and wondrous (for indeed "the veil of the temple was torn into two parts from top to bottom, and the earth quaked, and the rocks were split, and the tombs were opened and many bodies of the sleeping saints rose again"), it is manifest that that eclipse of the sun too, consequently, in keeping with the other new portents, happened contrary to custom. Again, against these things the "sons of this age" who are "wiser than the sons of light in their generation" say such things as this: grant that that eclipse of the sun happened contrary to custom at a time not ancient, under the rule of the Romans, so that darkness fell over the whole earth until the ninth hour — how is it that no one of the Greeks, no one of the barbarians, recorded that so marvelous a thing had happened at that time, especially those who wrote and noted chronicles, whenever any such new thing ever happened, but only your authors have written this? And a certain Phlegon wrote in his Chronicles that it happened in the rule of Tiberius Caesar, but he did not indicate that this happened at the full moon.

See therefore whether this objection is not strong and able to move every wise man (who agrees neither with those who say these things nor with those who write those things, but hears everything with reason and judgment), and it is indeed not hard … and every one of the faithful (who indeed believes, yet does not believe with reason and with judgment), so that he may be so constant in faith that, even if they bring a thousand charges against the faith of the Gospel wishing to destroy our faith, he may in no part of them be shaken by the words of those who (pretending to believe the Gospel scriptures) through the occasion of one or another question, whether difficult or perhaps even insoluble, opposing the scriptures, hasten to take away the faith of Christ and of his Gospels from our soul, introducing certain moral matters and wishing to transfer the wonders accomplished by the power of God to certain secular customs. I have therefore judged it good, taking up the good purpose of those who desire to be constant in the faith, to find solutions to their accusations (as far as there is power in me from God) on behalf of the truth of the Gospel, so that the faithful may be fortified in faith not only by simple faith, but also by the reason of faith.

We say therefore that Matthew and Mark did not say that an eclipse of the sun then happened, and neither did Luke, according to very many copies which have it thus: "and it was about the sixth hour, and darkness fell over the whole earth until the ninth hour, and the sun was darkened". But in certain copies it does not have: "darkness fell and the sun was darkened"; but thus: "darkness fell over the whole earth, the sun failing". And perhaps someone ventured (as though wishing to say something more manifest) to put, in place of: "and the sun was darkened", "the sun failing", supposing that the darkness could not have happened otherwise than by "the sun failing".

But I rather think that those who lie in wait for the Church of Christ altered this word, so that it read "darkness fell, the sun failing", in order that the Gospels might plausibly be refuted according to the contrivances of those wishing to refute them. I judge therefore that, just as the other signs which happened in his passion happened in Jerusalem only, so also the darkness was made over the whole earth of Judea only until the ninth hour. And the things I say happened in Jerusalem only are these: that "the veil of the temple was torn", that "the earth quaked", that "the rocks were split", that "the tombs were opened". For neither outside Judea "were the rocks split", nor "were tombs opened" other than only those which were in Jerusalem or perhaps in the land of Judea, nor did any other "earth quake" then except the earth of Jerusalem — for it is nowhere recorded that every element of the earth quaked at that time, so that (for example) both those who were in Ethiopia and those in India and in Scythia should feel it (which, had it happened, would without doubt be found in some histories of those who wrote in chronicles any new events). Just as, therefore, when it is said "the earth quaked", this refers to the earth of Jerusalem or (if one wishes to extend it more widely) to the earth of Judea, so also the darkness that fell from the sixth hour until the ninth over the whole earth was made over the whole earth of Judea, or certainly over Jerusalem only. Thus, therefore, whoever understands it this way understands it without fault, so that he may not, wishing to display the greatness of the miracle, fall into the mockery of the wise of "this age", and work unbelief rather than faith in wise men.

But someone says against these things: if the darkness then over the whole earth of Judea and Jerusalem was not made from an eclipse of the sun but from another cause, show the cause. To such we answer this: first indeed, that the evangelists did not at all name the sun in this place, but only that darkness fell over the whole earth. If therefore darkness fell over the whole earth with the sun not named, without doubt it follows to understand that certain most dark clouds, and perhaps not one but many and very great ones, ran together over the earth of Judea and Jerusalem to cover the rays of the sun, and therefore deep darkness fell from the sixth hour until the ninth. But since we have come to such a place, we say, lest perhaps also the "palpable darkness" in Egypt was made in this manner for "three days", not from an eclipse of the sun, but either because dark clouds ran together into one, or because the air there then became thicker over the Egyptians only — for "to all the sons of Israel", as the scripture testifies, "there was light in all the places in which they were dwelling".

For it is also impossible in an eclipse of the sun, which happens from the coming together of the moon to the sun, for darkness to be made for "three" continuous "days"; and it would be believed that there was some other cause of the darkness in Egypt, if the sun had even been named, or as though darkened at that time. But now the scripture of Exodus says nothing else except that "Moses stretched out his hand to heaven, and there was darkness and gloom and the rest over the whole land of Egypt for three days; and no one saw his brother, nor did anyone rise from his bed for three days".

But as to my saying over the whole earth of Judea or Jerusalem, so that we may not understand every element of the earth, this is the proof, which is written in the third book of Kingdoms, where Obadiah the steward of Ahab said to Elijah: "what have I sinned, that you have given your servant into the hands of Ahab, that he may put me to death? As your God lives, if there is a nation or kingdom where my lord has not sent to seek you, and I said: he is not here, and he burned the kingdom and its regions, because he did not find you". For who would be so stony, reading these things, as to suppose that Ahab king of Israel sent into every nation of the world and into every kingdom of the whole earth seeking Elijah, and burned wherever it was said: Elijah is not here? But without doubt those things were said hyperbolically, showing that he sought him abundantly among the nations that were around Judea, according as he was able to seek. And we have said also in other places that, since two general creatures were made on the sixth day, first indeed the animals, and then man made "according to the image of God", it follows that that sixth day too should be understood as then having been divided into two kinds of creature, so that before the sixth hour the animals should be understood to have been created, but at the sixth hour the Lord said: "let us make man to our image" and made him then. … on which account it was fitting that, for the salvation of that same man, he who was dying should be hung up at that very sixth hour, and from the sixth hour for this reason the darkness should be made over the whole earth until the ninth. And just as, when Moses stretched out his hand "to heaven", "darkness was made over the Egyptians", who held the servants of God in servitude, an image of the future darkness which was to seize the Egyptians, similarly also when Christ at the sixth hour stretched out his hands on the cross to heaven over the people who had cried out: "take this man from the earth", and "crucify, crucify him", darkness was made, and they were deprived of all light.

And that darkness was an image of the future darkness which was to seize the Jewish nation, because they dared to lay their hands upon the true light.

Whence from that time all that nation has been filled with darkness, as the prophet says: "let their eyes be darkened that they may not see".

Likewise under Moses "there was darkness and gloom over the whole land of Egypt for three days; and no one saw his brother, nor did anyone rise from his bed for three days; but to all the sons of Israel there was light in all the places in which they were dwelling". But under Christ darkness fell over the whole earth of Judea for three hours, but there was light over all the rest of the earth. Which everywhere illumines the whole Church of God in Christ.

And if until the ninth hour there was darkness over the whole earth of Judea, it is manifest that light shone upon them again, because "when the multitude of the Gentiles has entered in, then all Israel shall be saved". But that the darkness was made over the whole earth of Judea for three hours, this shows that on account of their sins they were deprived of the light of three hours: of the light of God the Father and of the splendor of Christ and of the illumination of the Holy Spirit.

Some take occasion from this text to cavil against the truth of the Gospel. For indeed from the beginning eclipses of the sun have happened in their proper seasons; but such an eclipse as would be brought about by the ordinary course of the seasons could only be at such time as the sun and moon come together, when the moon passing beneath intercepts the sun's rays. But at the time of Christ's passion it is clear that this was not the case, because it was the paschal feast, which it was customary to celebrate when the moon was full. Some believers, desiring to produce some answer to this objection, have said, that this eclipse in accordance with the other prodigies was an exception to the established laws of nature.

Against this the children of this world urge, How is it that of the Greeks and Barbarians, who have made observations of these things, not one has recorded so remarkable a phenomenon as this? Phlegon indeed has recorded such an event as happening in the time of Tiberius Caesar, but he has not mentioned that it was at the full moon. I think therefore that, like the other miracles which took place at the Passion, the rending of the veil, and the earthquake, this also was confined to Jerusalem. Or, if any one chooses, it may be extended to the whole of Judæa; as in the book of Kings, Abdias said to Elias, As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee, (1 Kings 18:10.) meaning that he had been sought in the countries round about Judæa. Accordingly we might suppose many and dense clouds to have been brought together over Jerusalem and Judæa, enough to produce thick darkness from the sixth to the ninth hour. For we understand that there were two creatures created on the sixth day, the beasts before the sixth hour, man on the sixth; and therefore it was fitting that He who died for the salvation of man should be crucified at the sixth hour, and for this cause that darkness should be over the whole earth from the sixth to the ninth hour. And as by Moses stretching out his hands towards heaven darkness was brought upon the Egyptians who held the servants of God in bondage, so likewise when at the sixth hour Christ stretched out his hands on the cross to heaven, darkness came over all the people who had cried out, Crucify him, and they were deprived of all light as a sign of the darkness that should come, and that should envelop the whole people of the Jews. Further, under Moses there was darkness over the land of Egypt three days, but all the children of Israel had light; so under Christ there was darkness over all Judæa for three hours, because for their sins they were deprived of the light of God the Father, the splendour of Christ, and the illumination of the Holy Spirit. But over the rest of the earth there is light, which every where illumines the Church of God in Christ. And if to the ninth hour there was darkness over Judæa, it is manifest that light returned to them again after that; so, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved. (Rom. 11:25.)

Creation could not bear the outrage offered to the Creator; whence the sun withdrew his beams, that he might not look upon the crime of these impious men.

(ad Polycarp. Ep. 7.) When we were together at Heliopolis, we both observed such an interference of the moon with the sun quite unexpectedly, for it was not the season of their conjunction; and then from the ninth hour until evening, beyond the power of nature, continuing in a direct line between us and the sun. And this obscuration we saw begin from the east, and so pass to the extreme of the sun's orb, and again return back the same way, being thus the very reverse of an ordinary eclipse.

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.

Now from the sixth hour there was darkness over all the land unto the ninth hour. The darkness which occurred was not according to the natural order of events, as when a solar eclipse occurs in nature. For there is never a solar eclipse on the fourteenth day of the lunar cycle; rather, solar eclipses occur when there is a so-called "new moon." The day of the crucifixion was certainly the fourteenth day of the lunar cycle, as that is when the Jews celebrate the Passover. Therefore the incident was beyond nature. The darkness was universal, not partial as was the darkness in Egypt, to show that the whole of creation mourned the Passion of the Creator, and that the light had been taken from the Jews. Let those Jews who were asking for a sign from heaven now see the sun darkened. On the sixth day, when man had been created, and at the sixth hour, when he had eaten of the tree (for that is the hour of eating), the Lord, refashioning man and healing his sin, on the sixth day and at the sixth hour was stretched out on the tree.

"Now from the sixth hour there was darkness over the whole earth." Above, the Evangelist narrated how the Lord suffered on the cross; here, how he worked magnificent things. And first, he sets forth what he worked before death; second, what happened after death, at "and Jesus again crying with a loud voice, yielded up the ghost." Concerning the first, he does two things. First, he narrates the darkening that occurred; second, the cry, at "and about the ninth hour, Jesus cried." He says therefore "now from the sixth hour there was darkness over the whole earth." As Origen narrates, the Gentiles, hearing the Evangelist recounting this as a miracle, derided him, and said that this had happened naturally; therefore they believed he spoke as one ignorant, since the sun naturally underwent an eclipse. But this was not a natural eclipse, but a miraculous one. But if you wish to see this, hear what Dionysius says, who was twenty-five years old and was studying the stars in the city of Heliopolis. And while they were observing, he and Apollonius were amazed; and it seemed to them that it was not natural, and they considered four miracles. The first was from the time, because since it was the day on which the Passover was to be celebrated, the moon was in its fifteenth day, when the moon is in opposition to the sun; but a natural eclipse occurs from the conjunction of the moon with the sun. The second miracle was that when the sun is in the west, the moon ought to be in the east; but here the course of the moon was changed. Likewise, the third sign is that the darkening always begins from the western side, because all the planets have a twofold motion, proper and common. The moon as to its proper motion is swifter, and when it comes to the body of the sun, it comes from the west; but this was not so here, because it came from the east. The fourth miracle was that the darkening begins from the same side from which the light returns; but this was not so then, because the part it first covered, it last released, because the moon came from the east up to the body of the sun, and then retreated; hence that part was first illuminated. And therefore, considering these things, at the coming of Paul he was converted and afterwards converted his companion. The fifth miracle, which is the greatest, as he says, is that when there is a natural eclipse, it lasts a short time: for the sun does not suffer, but the darkening occurs through the interposition of the moon; but the body of the moon is not greater than that of the sun, and therefore it does not linger; but this lasted three hours, and therefore it was a great miracle. But Origen asks: if this was so great a miracle, why did none of the astronomers record it? He answered and said that this darkening was not universal, but was around the land of Judea. Or it is said "over the whole earth," namely Judea. A similar manner of speaking is used when it says: "there is no nation or kingdom etc.," for it is to be understood of that people; so also here. But Chrysostom says that it is to be understood as "over the whole earth," i.e., over the whole world, because he was dying for the whole world; therefore he willed to make the sign of the Passion known to all. But Dionysius says that he was in Egypt, and he himself saw it, and so it could be understood that it extended all the way to Asia: hence he is more to be believed. A certain astronomer reports a certain eclipse that occurred in the time of Tiberius, but he does not say when, or how long it lasted, or how it happened; nevertheless, it can be said that because it was not the time for an eclipse, they did not observe the manner. Hence some said that many clouds were interposed between us and the sun; but others said that the sun withdrew its rays; hence Amos 8:9: "the sun went down upon them at midday." But there is a question, because here it says he was crucified at the sixth hour, but Mark says at the third hour (15:25). It should be said that Matthew narrates the history, that he was crucified at the sixth hour, and died at the ninth hour. And this is fitting to the mystery, because the sun at midday is in the middle of the heavens; therefore it is fitting for the Son of God, who is the true sun; Malachi 4:2: "unto you that fear the name of God, the sun of justice shall arise." Likewise, it is fitting to the transgression of the first man; because Adam sinned after midday, Genesis 3:8, and therefore Christ wished to make satisfaction at that hour. Why then does Mark say the third hour? It should be said that he was crucified at the third hour by the tongues of the Jews, but at the sixth hour by the hands of the soldiers. Likewise, there were three hours of darkness, and this was prefigured by what is written in Exodus 10:22, that Moses for three hours stretched out his hands toward heaven, and there was darkness for three days in all the land of Egypt. So Christ on the cross stretched out his hands, and there was darkness for three hours, to signify that they were deprived of the light of the Trinity.

(Verse 47.) But some of those standing there, when they heard it, said: This man is calling Elijah. Not all, but some whom I believe were Roman soldiers, not understanding the nature of the Hebrew language, but from what he said: Eli, Eli, thinking that he was calling Elijah. But if we want to understand the Jews who said this, they do this in their usual way, to dishonor the Lord of weakness, who invokes the aid of Elijah.

It follows, Some of them that stood by, &c.; some, not all; whom I suppose to have been Roman soldiers, ignorant of Hebrew, but from the words Eli, Eli, thought that He called upon Elias. But if we prefer to suppose them Jews, they do it after their usual manner, that they may accuse the Lord of weakness in thus invoking Elias.

But some standing there and hearing him said: This man is calling Elijah … but the others said: Let us see whether Elijah comes and delivers him.

As though they had heard that he called upon God, and had marveled at his prayer on the cross, greater than was the prayer of Jonah praying in the belly of the whale, and had been profited by it, so that even when set amid the most extreme calamities they might not cease to pray to God. And I say that the prayer of Christ was greater than that of Jonah in the belly of the whale on account of the magnitude of the things that are shown forth from it, and on account of the great effect of his voluntary passion.

The soldiers misunderstanding the sound of the Lord's words, foolishly looked for the coming of Elias. But God, whom the Saviour thus invoked in the Hebrew tongue, He had ever inseparably with Him.

Some of them that stood there, when they heard that, said, This man calleth for Elijah. The multitude did not understand His cry, being uncouth and ignorant of the prophets, and thought that He was calling upon Elijah. For not all the Jews knew the prophets, just as now not all Christians, perhaps, know the Gospel.

Then the effect follows: "and some that stood there etc." And first, the common effect in all is set forth; second, in one of them, at "and immediately one of them running etc." He says therefore "and some of them that stood there and heard, said: this man calleth Elias." Who were these? Jerome believes that they were soldiers who did not know the Hebrew tongue, and because of this they believed that he was calling Elias, because Elias was very famous, since he had been taken up into heaven, as is found in 4 Kings 2:11. Or it can be said that they were Jews, and by this they wished to show that Christ is a man and not God, who seeks the help of another.

Vinegar is wine, which has turned sour either from neglect, or the fault of the vessel. Wine is the honour of immortality, or virtue. When this then had been turned sour in Adam, He took and drunk it at the hands of the Gentiles. It is offered to Him on a reed and a spunge; that is, He took from the bodies of the Gentiles immortality spoiled and corrupted, and transfused in Himself into a mixture of immortality that in us which was spoiled.

(Verse 48.) And immediately one of them, running, filled a sponge with vinegar and put it on a reed, and gave him to drink. And these things were done so that the prophecy would be fulfilled: They gave me vinegar for my thirst (Psalm 68:22). Even to this day, the Jews and all the unbelievers give Jesus vinegar and gall to drink on the Sunday of his resurrection; and they give him wine mixed with myrrh to make him sleepy, so that he does not see their evil.

But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink. But another came unto Him, and "pierced His side with a spear." What could be more lawless, what more brutal, than these men; who carried their madness to so great a length, offering insult at last even to a dead body?

But mark thou, I pray thee, how He made use of their wickednesses for our salvation. For after the blow the fountains of our salvation gushed forth from thence.

And immediately one of them ran up, took a sponge, filled it with vinegar, put it on a reed, and gave it to him to drink. And thus he fulfilled in himself the prophecy that spoke of him: "and they gave gall for my food, and in my thirst they gave me vinegar to drink". For this reason too, according to John, when Jesus had received the vinegar with the gall, he said: "it is finished" — this also, which the Scripture had foretold concerning me. And one may with pleasure apply this text against those who have written or do write malicious things against Christ, of whom Isaiah says: "woe to those who write malicious things; for in writing they write malicious things" (I speak of those who have left behind certain writings, speaking "iniquity on high"). And one will use this text when he sees them gathering from certain things they have heard — whether of heathen sayings or of barbarous discourses — and composing a narrative like a kind of sponge, filling it not with any drinkable word nor with wine that gladdens "the heart of man" nor with the water of "refreshment", but with a kind of contrary and harmful and undrinkable intelligible vinegar; and this sponge they put upon the reed of their own writing and (so far as in them lies) inflict injuries upon Jesus by a drink of this kind. And some indeed give Jesus "wine mingled with gall to drink", which Jesus the Son of God will not drink, but others give not wine but vinegar. And perhaps those who, so far as ecclesiastical doctrine is concerned, have right understanding, but live wickedly, give him "wine mingled with gall to drink"; while those who apply to Christ wisdoms alien from the truth, as though he were speaking them, these fill a sponge with vinegar, put it upon a reed, and give him to drink. But there are also those who, as John writes, "offer to his mouth both vinegar and gall". And perhaps those who merely have wrong understanding fill a sponge with vinegar and put it upon the reed of their own writing and give him to drink; but those who both understand wrongly concerning the dispensations of Christ and live wickedly, these, "putting a sponge full of vinegar with gall and hyssop" upon the reed of their writing, offer it "to his mouth". But he who will not even drink his "wine" because of the admixture of gall, will much more not drink "vinegar", nor "vinegar mingled with gall". Therefore let us, receiving from our Savior Jesus himself (who is the "true vine") wine pure from all sharpness and bitterness, wine which "gladdens the heart of man" and the heart of the Son of God himself, give him and his disciples to drink of it, so that he may say of us who give him and his disciples good drink: "I thirsted and you gave me drink". Let us also receive the "water of refreshment" with which "the good shepherd" nourishes the just, so that those who are fed by him may say: "he brought us up beside the water of refreshment".

And perhaps all who know the ecclesiastical doctrine, but live amiss, have given them to drink wine mingled with gall; but they who attribute to Christ untrue opinions, these filling a sponge with vinegar, put it upon the reed of Scripture, and put it to His mouth.

Thus the Source of living water is made to drink vinegar, the Giver of honey is fed with gall; Forgiveness is scourged, Acquittance is condemned, Majesty is mocked, Virtue ridiculed, the Bestower of showers is repaid with spitting.

Or otherwise; The Jews as degenerating from the wine of the Patriarchs and Prophets were vinegar; they had deceitful hearts, like to the winding holes and hollows in spunge. By the reed, Sacred Scripture is denoted, which was fulfilled in this action; for as we call that which the tongue utters, the Hebrew tongue, or the Greek tongue, for example; so the writing, or letters which the seed produces, we may call a reed.

And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink. The rest said, Let be, let us see whether Elijah will come to save Him. The multitude did not understand His cry, being uncouth and ignorant of the prophets, and thought that He was calling upon Elijah. For not all the Jews knew the prophets, just as now not all Christians, perhaps, know the Gospel. They gave Him vinegar to drink so that He might die more quickly, before Elijah could come to help Him. This is why the others say, "Let be, let us see whether Elijah will come to save Him;" that is, "Do not make Him die, for we want to know if Elijah will help Him."

Then the effect in one person is shown: and first, what he himself did; second, what the others did. He says therefore "and one of them, taking a sponge, filled it with vinegar." Why he did this is not said here, but in John 19:28, because Christ, seeing that all things were accomplished, said "I thirst": therefore this man, wishing to satisfy him, gave him the drink of the condemned. Hence what is said in Psalm 68:22 was fulfilled: "and they gave me gall for my food, and in my thirst they gave me vinegar to drink." It should be noted that it was wine mixed with myrrh, but it was called gall and vinegar because it had bitterness. Mystically, by the wine mixed with myrrh are signified those who have nothing of faith. Or by the vinegar, which is produced by the corruption of wine, the corruption of human nature is signified. And Christ drank this bitterness. Or by the vinegar the malice of the Jews is signified. And it is placed in a sponge, which is full of cavities, and signifies the wiles and subtleties of the Jews. But they place it on a reed. By the reed, sacred Scripture is signified; hence they wish to confirm their malice through Scripture.

And it may be that this man was moved by compassion; hence he wished to bring him aid, but the others did not wish it, and therefore they said: "let be; let us see whether Elias will come to deliver him."

This is also the beginning of the translation of souls into the heavens. For whatever souls follow Christ are translated. Stephen made this plain when he said, "Lord Jesus Christ, receive my spirit." Paul also writes, "It is better to depart and be with Christ." Such was not the case with those of ancient times. It was said concerning the dead that each was handed over "to his people." This proceeding was below, as was the detention of souls. The Lord changes the direction of the journey from below to above by means of himself.

(in Serm. non occ.) When now nought of suffering remains to be endured, death still lingers, knowing that it has nothing there. The ancient foe suspected somewhat unusual. This man, first and only, he found having no sin, free from guilt, owing nothing to the laws of his jurisdiction. But leagued with Jewish madness, Death comes again to the assault, and desperately invades the Life-giver. And Jesus, when he had cried again with a loud voice, yielded up the ghost. Wherefore should we be offended that Christ came from the bosom of the Father to take upon Him our bondage, that He might confer on us His freedom; to take upon Him our death, that we might be set free by His death; by despising death He exalted us mortals into Gods, counted them of earth worthy of things in heaven? For seeing the Divine power shines forth so brilliant in the contemplation of its works, it is an argument of boundless love, that it suffers for its subjects, dies for its bondsmen. This then was the first cause of the Lord's Passion, that He would have it known how great God's love to man, Who desired rather to be loved than feared. The second was that He might abolish with yet more justice the sentence of death which He had with justice passed. For as the first man had by guilt incurred death through God's sentence, and handed down the same to his posterity, the second Man, who knew no sin, came from heaven that death might be condemned, which, when commissioned to seize the guilty, had presumed to touch the Author of sinlessness. And it is no wonder if for us He laid down what He had taken of us, His life, namely, when He has done other so great things for us, and bestowed so much on us.

(Cons. Ev. iii. 18.) Luke mentions the words which He thus cries out, Father, into thy hands I commend my Spirit.

Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.

(Verse 50.) But Jesus, again crying out with a loud voice, gave up his spirit. It is a sign of divine power to release the spirit, as he himself also said: No one can take my life from me; but I lay it down of my own accord, and I will take it up again (John 10:18).

It was a mark of Divine power in Him thus to dismiss the Spirit as Himself had said, No man can take my life from me, but I lay it down and take it again. (John 10:18.) For by the ghost in this place we understand the soul; so called either because it is that which makes the body quick or spiritual, or because the substance of the soul itself is spirit, according to that which is written, Thou takest away their breath, and they die. (Ps. 104:29.)

"And Jesus, when He had cried with a loud voice, yielded up the Ghost." This is what He said, "I have power to lay down my life, and I have power to take it again," and, "I lay it down of myself." So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate saith, that "Pilate marvelled if He were already dead:" and that the centurion for this cause above all believed, because He died with power.

(de Fid. Orth. iii. 27.) Although He died as man, and His holy soul was separated from His unstained body, yet His Godhead remained inseparate from either body or soul. Yet was not the one Person divided into two; for as both body and soul had from the beginning an existence in the Person of the Word, so also had they in death. For neither soul nor body had ever a Person of their own, besides the Person of the Word.

But Jesus, crying out again with a loud voice, gave up the spirit.

As far as Matthew is concerned—who says that Jesus cried out again with a loud voice and gave up the spirit, but does not make clear what that loud voice was which he cried out again—one could say that he cried out again the same voice which he had cried out above when he said: "My God, my God." But because Luke clearly writes what voice he cried out when he gave up the spirit, saying: "Into thy hands I commend my spirit,"

it is to be understood also in this place that the voice which he cried out again as he gave up the spirit was this one: "Into thy hands I commend my spirit."

If, therefore, to give up the spirit, or (as John writes) to hand over the "spirit," were the very same thing as to die, then what is said in this place, he gave up the spirit, would have to be understood in a plain sense. But now, since the wise define death to be nothing other than the separation of the soul from the body, let us consider whether perhaps it is one thing simply to die, and another thing to cry out with a loud voice and give up the spirit (as the present passage of Matthew expounds it), or to commend the "spirit" "into the hands" of God and release the "spirit" (according to what Luke says), or to bow the "head" and hand over the "spirit" (as John expounds it). And to die indeed belongs to all men, even the wicked, since the souls of all men are separated from the body, even of the unjust, who cannot say those things which Christ said as he went forth from his body. But to cry out with a loud voice and thus to give up the "spirit"—which is to commend the "spirit" "into the hands" of God and thus to release the "spirit," or to bow the "head" and hand over the "spirit"—belongs only to the saints, who by good works have prepared God for themselves as Christ also did, so that as they go forth from the world they may be able confidently to commend or hand over their spirit into the hands of God.

If, therefore, we have understood what it is to cry out with a loud voice and thus to give up the spirit, that is, to commend it "into the hands of God" (for so we expounded above, setting forth the exposition of the evangelist Luke), if we have understood what it is to bow the "head" and hand over the "spirit," let us hasten to keep our life such that at our departure we too may be able to cry out with a loud voice and thus to give up the spirit, or to bow the "head" and hand over the "spirit," like Jesus who "bowed his head" and, as it were, resting it upon the bosom of the Father, went forth—the Father who was able to cherish and strengthen it in his bosom. But if you wish to hear what it profited Christ to have cried out with a loud voice and thus to have given up the spirit, that is, to have commended the "spirit" "into the hands" of the Lord and thus to have given it up, or to have bowed the "head" upon the bosom of the Father and to have handed over the "spirit," hear what the prophet says: for "on this account" "he did not leave his soul in hell, nor did he give" him "to see corruption." If, therefore, we too conduct ourselves in such a way that we can commend our spirits into the hands of God, or bow our head upon the bosom of God and thus hand over our spirit, then without doubt he will neither leave our souls in hell nor give us to remain in corruption forever. But he who called him back from the dead after the third day will call us back too at the opportune time; and he who granted him that his flesh should not see "corruption" will grant to us—not indeed that our flesh should not see "corruption," but that it should be freed from corruption at the opportune time—since he indeed "did no sin, neither was guile found in his mouth," but we shall be just if at least at some time we depart from our sins.

Then, since crying out again with a loud voice and saying: "Father, into thy hands I commend my spirit," he gave up the spirit, therefore, as that spirit was given up, signs were made over him, and prodigies testifying to his dignity, in this manner: and behold, the veil of the temple was rent into two parts from top to bottom.

As long indeed as Jesus had not undertaken death on behalf of men, being appointed "himself the expectation of the nations," the veil of the temple was veiling the interior parts of the temple;

for it was fitting that these be veiled, until he who alone could reveal them should make them manifest to those who wished to see them, so that through the death of Jesus Christ, who destroyed the death of believers, those who had been freed from death might be able to behold the things that are within the veil. But what those things are, it is not for this time to expound, since they involve much and difficult interpretation. It is more fittingly appropriate to expound them in the third book of Kingdoms and in the second of Chronicles, in which it is written concerning the temple and concerning those things which are placed within the veil. Here, however, only this much is written: that the veil of the temple was rent into two parts, from top to bottom.

But someone who understands the scriptures not carelessly will inquire, and will observe that there are two veils—one indeed inner, which veils the holy of holies, the other outer, whether of the tabernacle or of the temple, which were figures of the holy tabernacle that the Father prepared from the beginning. Of these veils of the temple, one was rent into two parts from top to bottom when "Jesus, crying out with a loud voice, gave up the spirit"—showing thereby (as I think) this mystery: that in the passion of the Lord the Savior the veil which was on the outside was rent from top to bottom, so that with the veil rent from the top (that is, from the beginning of the world) to the bottom (that is, to the end of it), the mysteries might be made public which up until the coming of Christ had reasonably been hidden. And unless we knew "in part," but rather all things were now already made manifest to the beloved disciples of Christ while still constituted in the body, both veils would have had to be rent, that is, the one that is on the outside and the inner one. But now, since we are being led forward to the knowledge of new things, therefore the veil which was on the outside is meanwhile rent from top to bottom, so that "when that which is perfect has come" and the rest of the things that remained have been revealed, then the second veil too may be taken away, so that we may see also the things which within the second veil are hidden—the true ark of the covenant and, as its very nature is, that we may see the cherubim and the true propitiatory and the deposit of the manna in the golden vessel, and all things manifest and greater than those which through the law of Moses had been shown, concerning which God said to him: "thou shalt make all things according to the form of those which have been shown to thee on the mount."

There is therefore nothing to wonder at, that the veil of the temple was rent which veiled the interior mysteries, so that the disciples of Christ (receiving spiritual eyes) might see those things which before Jesus had been shown to none. For no one save the high priest alone sees the things that were within the second veil. But even Aaron and those who were of him had neither the power nor the dignity to reveal to any other what they themselves saw; but he alone who "with an oath" was made high priest "forever according to the order of Melchizedek" was able, through the dispensation of his death, to rend the veil of the temple into two parts from top to bottom, so that the things which were within might be seen by eyes which are able to see such things.

Say to him, however, "What do you affirm concerning the eclipse, which took place at the time of the saving Cross?" For both of us at that time, at Heliopolis, being present, and standing together, saw the moon approaching the sun, to our surprise (for it was not appointed time for conjunction); and again, from the ninth hour to the evening, supernaturally placed back again into a line opposite the sun. And remind him also of something further. For he knows that we saw, to our surprise, the contact itself beginning from the east, and going towards the edge of the sun's disc, then receding back, and again, both the contact and the re-clearing, not taking place from the same point, but from that diametrically opposite. So great are the supernatural things of that appointed time, and possible to Christ alone, the Cause of all, Who worketh great things and marvellous, of which there is not number.

Jesus, when He had cried out again with a loud voice, yielded up the spirit. Jesus cries with a loud voice so that we may know that it was true when He said, "I have authority to lay down My life" (Jn. 10:18). For He released His soul by His own authority. What was it that He cried with a loud voice? "Into Thy hands I commit My spirit" (Lk. 23:46). Not under compulsion, but by His own will He released His spirit. For this is what is meant by "I commit." He also shows that He will take it back again. For what is committed or deposited can be returned. Thanks be to the Lord, that when He died and committed His spirit into the hands of the Father, from that time forward the souls of the saints are also committed into the hands of the Father, and not as before into the recesses of hades. So the death of Christ became our sanctification. For this reason He summons death with a loud voice, for death did not dare to approach until it had been summoned.

"And Jesus again crying with a loud voice, yielded up the ghost." Here those things are treated which were done after death. And first, the death of Christ is set forth; second, what was done; third, the effect. The second is at "and behold, the veil of the temple was rent"; the third is at "now the centurion etc." Concerning the first, the death and the manner of death are touched upon. A threefold cause of death is assigned: one cause was to show how much he loved us. Augustine says: there is no greater proof of love than to be forestalled in loving. Romans 5:8: "God commendeth his charity towards us, because when we were yet sinners, Christ died for us." Likewise, to teach us to despise death. Through death he destroyed all sins. Likewise, to take away the punishment of Adam's sin, namely to free us from Adam's sin. For it had been said to him, Genesis 2:17: "in what day soever you shall eat, you shall die": from this death he freed us. Likewise, because the Devil, who is the author of death, had attacked him who had not deserved it; therefore he lost his power over others; therefore he handed over his soul to death, so as to free ours. Likewise, the manner of death is indicated: "and crying with a loud voice, he yielded up the ghost." Some have said that the divinity died; but this is false, because life cannot die, and God is not only living but is also life itself. Some have said that the soul dies with the body: which cannot be, because then it could not attain immortality. Likewise, it should be noted that all men die by necessity; but Christ died by his own will. Hence it does not say he died, but "he yielded up," because it was by his will, and this signifies his power, as is said elsewhere, John 10:18: "I have power to lay down my life, and I have power to take it up again." And he willed to die with a loud voice, to signify that he was dying by power and not by necessity: hence he laid down his soul when he willed, and took it up when he willed. Hence it was easier for Christ to lay down his soul and take it up again than for someone to fall asleep and wake up. But why was it imputed to them? Because they did what was in their power.

(Vigil. cont. Felicianum. 14.) Far be from the faithful any suspicion that Christ experienced our death in such sort that life (as far as it can) ceased to live. Had this been so, how could aught have been said to live during that three days, if the Fountain of Life itself was dried up? Therefore Christ's Godhead experienced death through its partaking of humanity or of human feeling, which it had voluntarily taken on it; but it lost not the properties of its nature by which it gives life to all things. For when we die, without doubt the loss of life by the body is not the destruction of the soul, but the soul quitting the body loses not its own properties, but only lets go what it had quickened, and as far as in it lays produces the death of somewhat else, but itself defies death. To speak now of the Saviour's soul; it might depart without being itself destroyed from His body for this three days' space, even by the common laws of death, and without taking into account the indwelling Godhead, and His singular righteousness. For I believe that the Son of God died not in punishment of unrighteousness which He had not at all, but according to the law of that nature which He took upon Him for the redemption of the human race.

(de Cons. Ev. iii. 19.) The wording sufficiently shows that the veil was rent just when He gave up the ghost. If he had not added, And, lo! but had merely said, And the veil of the temple we as rent, it would have been uncertain whether Matthew and Mark had not inserted it here out of its place as they recollected, and Luke had observed the right order, who having said, And the sun was darkened, adds, And the veil of the temple was rent in twain; (Luke 23:46.) or, on the contrary, Luke had returned to what they had inserted in its place.

Immediately thereafter the curtain of the temple was torn. After that the people were split into factions. The glory of the curtain along with the protection of its defending angel was taken away.

The earth shook. For the earth could not hold this dead man. Rocks were split, for the Word of God and the power of his eternal goodness rushed in, penetrating every stronghold and principality. Graves were opened, for the gates of death had been unlocked. And a number of the bodies of the saints who had fallen asleep arose. Dispelling the shadows of death and illuminating the darkness of hell, Christ destroyed the spoils of death itself at the resurrection of the saints, who saw him immediately. The centurion and the guards who witnessed this disturbance of the entire natural order confessed him to be the Son of God.

Or, The veil of the temple is rent, because from this time the nation was dispersed, and the honour of the veil is taken away with the guardianship of the protecting Angel.

The earth quaked, because it was unequal to contain such a body; the rocks rent, for the Word of God that pierces all strong and mighty things, and the virtue of the eternal Power had penetrated them.

(Verse 51.) And behold, the veil of the Temple was torn in two from top to bottom. The veil of the Temple was torn, and all the sacred mysteries of the Law, which were previously covered, were revealed and passed on to the Gentile people. In the Gospel, which we often mention, we read that the threshold of the Temple, of infinite size, was broken and divided. Josephus also reports that the angelic powers, the former guardians of the Temple, together cried out: Let us leave these seats.

(Verse 51.) And behold, the veil of the Temple was torn in two from top to bottom. The veil of the Temple was torn, and all the sacred mysteries of the Law, which were previously covered, were revealed and passed on to the Gentile people. In the Gospel, which we often mention, we read that the threshold of the Temple, of infinite size, was broken and divided. Josephus also reports that the angelic powers, the former guardians of the Temple, together cried out: Let us leave these seats.

(Verse 52.) And the earth shook, and the rocks were split, and the tombs were opened. There is no doubt that this signifies, literally, the magnitude of the signs, such as the crucified Lord and the heavens and the earth, demonstrating everything. But it seems to me that the earthquake and the rest symbolize the belief of the believers, who, having abandoned the vices of their past errors and softened the hardness of their hearts, who were previously like the tombs of the dead, have now recognized the Creator.

It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord.

This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who saith, "Make not my Father's house a house of merchandise," but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.

Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, "If He be the King of Israel, let Him come down now from the cross," but He shows that He is King of all the world. And whereas those men said, "Thou that destroyest this temple, and buildest it in three days," He shows that it shall be made forever desolate. Again they said, "He saved others, Himself He cannot save." but He while abiding on the cross proved this most abundantly on the bodies of His servants.

('Leo, in Serm. de Pass.' non occ.) The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, The earth quaked, and the rocks rent, and the graves were opened.

And the earth was shaken and the rocks were split and the tombs were opened and many bodies of the saints who were sleeping rose again; and going out from the tombs after his resurrection they entered into the holy city and appeared to many (27, 51ᵇ—53).

And the earth was shaken, that is, all flesh, when the new word and new things according to the new covenant, and the new song, and all things new and heavenly came upon it, as the prophet too says in a certain place about this very thing: "all who saw them were confounded", that is, the disciples of Christ, "and every man feared". Likewise through another prophet the Lord says: "yet once more I will move the heaven and the earth and the sea and the dry land". But having said a little about the shaking of the earth, let us not unprofitably speak again also about the rocks split in the passion of the Lord the Savior, which were a mystery (as I think) of the prophets; for the law and the prophets were made manifest at the coming of Christ; and for this reason, when men "turn to the Lord" "while Moses is read, the veil which had been placed over their heart is taken away", and because "in the reading of the old covenant a veil had been placed, in Christ it is abolished". Now therefore the rocks have been opened and split, that we may see the spiritual mysteries placed in their depths. And we prove that the rocks then split are the prophets, first indeed from the fact that "Christ" is called the spiritual "rock", and it stands to reason that all imitators of Christ are likewise called rocks.

Just as they are also called "the light of the world" from the fact that their Lord himself is the "light" of the "world", and next from the fact that Peter too was called a rock by the Lord himself, when it is said to him: "you are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it". But this is shown most of all from the fact that all those against whom the "gates of hell" do not prevail, who have in themselves the work of the name of rock (that is, the apostles and the prophets) are themselves also rocks, and are the foundations of those who are built upon them, according to what the apostle says: "built up upon the foundation of the apostles and prophets, Jesus Christ our Lord himself being the highest cornerstone".

But those are built up upon the apostles and prophets most of all who are of the immaculate Church and who admire the apostles of Christ and do not despise the prophets, but examine also their scriptures.

Now let us speak also about the tombs that were opened. "The hour came", according to what Christ had promised, "that those who are in the tombs may hear the voice of the Son of God, and may live". Therefore, as they heard "the voice of the Son of God", the tombs were opened, which indeed had been closed as long as the dead were in them, but were opened so that those who had risen again might go out from the tombs, not before the resurrection of the firstborn "from the dead", but after his own resurrection, and, rising, might indeed abandon the tombs, but enter into the holy city, and appear and be made manifest to many who wish and are able to see the holy city of God and the bodies of the saints raised up in it. For the bodies of sinful souls, that is, of souls dead to God, are called tombs. But when by the grace of God souls of this kind have been raised up to faith, their bodies, which had before been tombs of dead souls, are made bodies of holy souls and are seen to go out from themselves, when they have ceased to be tombs of dead souls and have begun to be bodies of holy souls. Great things therefore have come about from the fact that "Jesus cried with a loud voice and gave up the spirit", and always these same great things come about daily. For when is the "veil" of the "temple" not rent for the saints "from the top down to the bottom" and from the beginning to the end, so as to reveal what is held within? When is the earth too not moved and shaken for those who are worthy of salvation—the earth that before the death of Christ was immovable? When are the rocks too not split, according to what we have handed down? Thus always both the tombs are opened and many bodies (of the saints indeed, but sleeping) rise and go out from the tombs (yet after the resurrection of him who is in them, "who died for us") and follow him who rose again and walk "in newness of life" with him. Thus too those who are worthy to have their conversation in the heavens, saying: "but our conversation is in the heavens", enter into the holy city at each several season, and their light shines "before men", and they appear to many who see and understand their "good works", and who therefore glorify "their Father who is in the heavens". But we must also say concerning these things, and understand, that indeed every letter of the Gospel, as a letter, gives life to the evangelical scribes (that I may so call them); but the spirit, which surpasses the nature of the letters, illuminates more, with more divine motions, those from whom the Gospel is not veiled; for they do everything in order to see the mysteries which come to pass in their soul through the resurrection of Christ. For he too who believes the scriptures is benefited with a certain benefit, but he is filled with greater knowledge who sees that the veil of the scripture is rent from the top down to the bottom, and sees the things that are within it. And blessed too is he for whom the earth and all earthly things are moved (for this reason indeed they were also moved by Christ): his feet shall not be moved, nor will he say: "but my feet were almost moved". And how much more blessed is he who sees with the eyes of the soul the split rocks, than those who then saw these things come to pass bodily! But if anyone, seeing both the tombs opened and the many bodies of the sleeping saints rising and going out from the tombs after the resurrection of the body of Christ, is made altogether a stranger to the tombs and is made a member of the household of the city of God, having entered into it, how much more will he be benefited beyond those who saw these prodigies bodily? And I think that he who enters into the holy city and appears to many because he is in it differs greatly from him who believes according to the history and does not ascend from simple faith to the higher mysteries.

Great things were done at the moment that Jesus cried with a great voice.

It is understood that there were two veils; one veiling the Holy of Holies, the other, the outer part of the tabernacle or temple. In the Passion then of our Lord and Saviour, it was the outer veil which was rent from the top to the bottom, that by the rending of the veil from the beginning to the end of the world, the mysteries might be published which had been hid with good reason until the Lord's coming. But when that which is perfect is come, (1 Cor. 13:10.) then the second veil also shall be taken away, that we may see the things that are hidden within, to wit, the true Ark of the Testament, and behold the Cherubim and the rest in their real nature.

These same mighty works are still done every day; the veil of the temple is rent for the Saints, in order to reveal the things that are contained within. The earth quakes, that is, all flesh because of the new word and new things of the New Testament. The rocks are rent, i. e. the mystery of the Prophets, that we may see the spiritual mysteries hid in their depths.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. The veil of the temple was a cloth of fine linen hanging in the middle of the temple, separating the inner sanctuary from the outer like a partition wall. This veil was rent, and God thereby showed that the inaccessible and unseen temple, whose innermost part, the Holy of Holies, had been secluded by the veil, would be made common and profane so as to be visible and accessible to all. Some give further explanations. The veil being rent, they say, indicated that the letter of the law had been stripped away to reveal the entirety of the law which formerly had been concealed by the letter as if by a veil; and what before had been obscure and enigmatic in the law would now be made clear by its fulfillment in Christ (II Cor. 3:14-16). One might also mention that it was the custom of Jews to rend their clothing when they heard blasphemies against God. So now the divine temple rent its own clothing, the veil, as if abhorring the death of Christ. There is more that one could say, but this suffices. The elements quaked, showing at one and the same time that it was the Creator Who suffered and that all things would be changed. For earthquakes are mentioned in Scripture to mark a change in the course of affairs. And there did occur a change in the scope of God's supervision of mankind, namely, from the Jews to the Gentiles. Even the stones, which are the stony hearts of the Gentiles, were split open to accept the seed of Truth.

"And behold the veil of the temple was rent in two from the top even to the bottom: and the earth quaked and the rocks were rent." In this part, the effect is treated. First, those things are treated which were done concerning the temple; second, those which occurred in the elements; third, those which occurred in men. And it should be noted that Matthew narrates in a different order than Luke. Augustine says that Matthew narrates the order of the history. And it should be noted that in the temple there was a twofold veil, as in the tabernacle, because there was a veil within the holy of holies, and there was another veil, which was not in the sanctuary. And these two signified a twofold veiling, because the inner veil signified the veiling of heavenly mysteries, which will be revealed to us: for then we shall be like him, when his glory shall appear. The other, which was on the outside, signified the veiling of mysteries which pertain to the Church. Hence this outer one was rent, but not the other, to signify that the mysteries pertaining to the Church were manifested through the death of Christ; but the other was not divided, because the secrets of heaven still remain veiled. Hence the Apostle says, 2 Corinthians 3:16: "but when Israel shall be converted to the Lord, the veil shall be taken away." Hence through the Passion, all the mysteries which are written in the law and the prophets were opened, as is found in Luke 24:27: "beginning at Moses and all the prophets, he expounded to them in all the Scriptures the things that were concerning him." Or it signified the dispersion of the Jewish people. And because their glory was in the veil, which was rent in the Passion of the Lord, it was signified that all their glory was being divided from them. "And the earth quaked, and the rocks were rent etc." Above, the miracle concerning the sacred things of the temple was set forth; here he sets forth the miracle concerning the elements. And these correspondences are found, first, as to the power of the Passion; second, as to the effect of salvation; third, as to the judicial power which Christ merited by suffering. It is fitting that the earth quaked etc., because it cannot sustain the presence of so great a majesty without trembling; hence in Psalm 103:32: "he looketh upon the earth, and maketh it tremble." And the rocks were rent, by which it was signified that no power can resist him; 3 Kings 19:11: "the Lord passeth, overthrowing the mountains and breaking the rocks." Likewise, it is fitting as to the effect. The earth is moved when whatever is earthly is cast aside. Psalm 59:4: "thou hast moved the earth, and hast troubled it; heal thou the breaches thereof, for it has been moved." Likewise, the rocks are rent when the hardness of hearts is moved to compassion; Jeremiah 23:29: "my words, namely of the Passion, are as a fire, and as a hammer that breaketh the rock in pieces." Likewise, it is fitting for the one coming to judgment, because at his coming, the earth shall be moved; Haggai 2:7: "yet one little while, and I will move the heaven and the earth." Likewise, the rocks shall be rent, because every height of men shall be brought low.

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham's bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham's bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: "For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment" (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not "second chance" preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. "By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water" (1 Pet. 3:19–20). The Lord was announcing their final defeat to the "sons of God" and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death." (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham's bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God's people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

But perhaps someone may say: He rightly rose again who, being God, could not be held by death. Therefore, to instruct our ignorance, to strengthen our weakness, He did not wish the example of His own resurrection alone to suffice for us. He alone died at that time, and yet He by no means rose again alone. For it is written: "Many bodies of the saints who had fallen asleep arose." Therefore all arguments of unbelief have been removed. For lest anyone say: A man ought not to hope for himself what God made man displayed in His flesh, behold we know that men rose again together with God, and we do not doubt that they were mere men. If therefore we are members of our Redeemer, let us presume in ourselves what is established to have taken place in the Head. If we greatly abase ourselves, we who are the lowest members ought to hope in ourselves for what we have heard concerning His higher members.

The graves were opened, for the bands of death were loosed. And many bodies of the saints which slept arose, for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death.

If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death-whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of Jesus Christ, our only Master-how shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, being come, raised them from the dead.

(Verse 52) And the earth shook, and the rocks were split, and the tombs were opened. There is no doubt that this signifies, literally, the magnitude of the signs, such as the crucified Lord and the heavens and the earth, demonstrating everything. But it seems to me that the earthquake and the rest symbolize the belief of the believers, who, having abandoned the vices of their past errors and softened the hardness of their hearts, who were previously like the tombs of the dead, have now recognized the Creator.

But the lower parts of the earth, hell, are understood to be where our Lord and Savior descended, so that He might lead with Him to the heavens the souls of the saints who were being held captive there. Hence, after His resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53). And that hell is in the lower part of the earth is attested by the Psalmist who says: "The earth opened and swallowed up Dathan and covered the congregation of Abiron" (Psalm 106:17). This is also explained more fully in the Book of Numbers (chapter 16). In another place we read: "Let death come upon them and let them go down alive into hell" (Psalm 55:15).

As Lazarus rose from the dead, so also did many bodies of the Saints rise again to show forth the Lord's resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. The holy city in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, And appeared unto many, it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it.

And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.

For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, "many bodies of the saints which slept, arose," it is said, "and went into the holy city, and appeared to many." For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city.

The graves are the bodies of sinful souls, that is, souls dead to God; but when by God's grace these souls have been raised, their bodies which before were graves, become bodies of Saints, and appear to go out of themselves, and follow Him who rose again, and walk with Him in newness of life; and such as are worthy to have their conversation in heaven enter into the Holy City at divers times, and appear unto many who see their good works.

But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord's resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men's sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord's resurrection, ascended also into heaven together with Him.

And the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the Holy City, and appeared unto many. And those who were dead in sins arose and entered the Holy City, the heavenly Jerusalem, and appeared to the many who were walking the broad road [leading to perdition]. By appearing to them, they became an exemplary model of a good life and of repentance. For if one sees a man who was formerly deadened by many passions now changed and ascending to the holy heavenly City, he imitates that man in every way, and himself repents. These things have been explained in a rather elaborate manner; but you, O reader, understand that the raising of the dead which occurred at the Lord's crucifixion, also revealed the freeing of the souls in hades. Those who arose at that time were seen by many, lest the event appear to have been only an apparition. They arose as a sign from God, and it is evident that they again died. Some say that after Christ's resurrection, these arose and have not yet died; but I do not know if this should be accepted.

"And the graves were opened: and many bodies of the saints that had slept arose." Graves are the prisons of the bodies of the dead. Hence it is signified that he breaks the bonds of death; Hosea 13:14: "I will be thy death, O death; I will be thy bite, O hell." Likewise, 1 Corinthians 15:54: "death is swallowed up in victory." Likewise, the fact that the graves were opened signifies that the dead in sins ought to rise; Ephesians 5:14: "rise, thou that sleepest, and arise from the dead." Likewise, the graves shall be opened, because the dead shall come to judgment; John 5:28: "the hour cometh, wherein all that are in the graves shall hear the voice of the Son of God." Then the miracle in men is touched upon. He says therefore "and many bodies of the saints that had slept arose." Concerning these there is usually a question, whether they rose to die again, or not to die again. It is certain that some rose so as afterward to die, as Lazarus. But concerning these it can be said that they rose not to die again, because they rose for the manifestation of the resurrection of Christ. For it is certain that Christ, rising from the dead, dieth now no more. Likewise, if they had risen only to die again, no benefit would have been shown them, but rather a detriment; therefore they rose as being about to enter heaven with Christ.

The raising up of the saints' bodies was announcing that the death of Christ was actually the cause of life. They certainly were not made visible prior to the Lord's resurrection, since it was necessary that the resurrection of the Savior first be made known. Then those raised through him were seen. It is plain that they have died again, having risen from the dead in order to be a sign. For it was not possible for only some of the firstborn from the dead to be raised to the life of the age to come, but the remainder [must be raised] in the same manner. Now Luke says that the crowd passing by "beat their breasts and went away." Thus the divine superiority did not escape the notice of the Jews, either in the Passion itself or in the obscurity of the Savior. But habitual human forgetfulness held them fast, and the deceit of the teachers led many astray.

(Verse 53.) And many bodies of saints who had fallen asleep were raised. And coming out of the tombs after his resurrection, they went into the holy city and appeared to many. Just as Lazarus, who was dead, rose again, so too many bodies of saints rose again to show the rising of the Lord (John 11). And yet, although the tombs were opened, they did not rise before the Lord rose, so that he would be the firstborn of the resurrection from the dead. But let us understand the holy city, in which they [the risen ones] were seen, either as the heavenly Jerusalem, or as this earthly one, which was previously holy. Just as Matthew is called a tax collector, not because he still remains a tax collector, but because he retains the former title. The city of Jerusalem was called holy because of the temple and the holy of holies, and in distinction from other cities where idols were worshipped. When it is said 'truly', they appeared to many, it is shown that the resurrection was not general, which would appear to everyone: but specific to many, so that those who were worthy could see.

(Verse 53.) And many bodies of saints who had fallen asleep were raised. And coming out of the tombs after his resurrection, they went into the holy city and appeared to many. Just as Lazarus, who was dead, rose again, so too many bodies of saints rose again to show the rising of the Lord (John 11). And yet, although the tombs were opened, they did not rise before the Lord rose, so that he would be the firstborn of the resurrection from the dead. But let us understand the holy city, in which they [the risen ones] were seen, either as the heavenly Jerusalem, or as this earthly one, which was previously holy. Just as Matthew is called a tax collector, not because he still remains a tax collector, but because he retains the former title. The city of Jerusalem was called holy because of the temple and the holy of holies, and in distinction from other cities where idols were worshipped. When it is said 'truly', they appeared to many, it is shown that the resurrection was not general, which would appear to everyone: but specific to many, so that those who were worthy could see.

(Verse 54.) But the centurion and those who were with him, guarding Jesus, when they saw the earthquake and the things that were happening, were very afraid, saying: Truly, this was the Son of God. In another Gospel, after the earthquake, a more clear cause of the centurion's miracle is explained: when he saw him breathe his last, he said: Truly, this was the Son of God. For no one has the power to dismiss the spirit except the one who is the creator of souls. But in this place, let us understand spirit as the soul, either because it constitutes a spiritual and vital body, or because the substance of the soul itself is a spirit, according to what is written: 'You will take away their spirit, and they will die' (Psalm 103:29). And it should be considered that the centurion, before the cross, truly confesses the Son of God in the scandal of his passion, while Arius preaches a creature in the Church.

"And coming out of the tombs after his resurrection, came into the holy city and appeared to many." And it should be noted that although this is stated at the death of Christ, it is nevertheless to be understood as said by anticipation, because it was done after the resurrection; because Christ is the firstborn of the dead, Apocalypse 1:5. "And they came into the holy city," not because it was holy at that time, but because it had been so before; Isaiah 1:21: "how is the faithful city, full of judgment, become a harlot?" Or it is called holy because holy things were treated there. Or, according to Jerome, "into the holy city," namely the heavenly one, because with Christ they came into glory. "And they appeared to many." For just as Christ has the power of manifesting himself to whom he wills, so it is to be understood of glorified bodies.

(de Cons. Ev. iii. 20.) It is no contradiction here that Matthew says, that The centurion and they that were with him, watching Jesus, feared when they saw the earthquake, and the things that were done; while Luke says, that he wondered at the giving up the ghost with a loud voice. For when Matthew adds, the things that were done, this gives full scope for Luke's expression, that he wondered at the Lord's death, for this among the rest was wonderful.

(Verse 54) But the centurion and those who were with him, guarding Jesus, when they saw the earthquake and the things that were happening, were very afraid, saying: Truly, this was the Son of God. In another Gospel, after the earthquake, a more clear cause of the centurion's miracle is explained: when he saw him breathe his last, he said: Truly, this was the Son of God. For no one has the power to dismiss the spirit except the one who is the creator of souls. But in this place, let us understand spirit as the soul, either because it constitutes a spiritual and vital body, or because the substance of the soul itself is a spirit, according to what is written: 'You will take away their spirit, and they will die' (Psalm 103:29). And it should be considered that the centurion, before the cross, truly confesses the Son of God in the scandal of his passion, while Arius preaches a creature in the Church.

Observe, that in the very midst of the offence of His passion the Centurion acknowledges the Son of God, while Arius in the Church proclaims Him a creature.

And the Centurion too then glorified God, saying, "Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts." So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.

(Serm. 66. 3.) From this example then of the Centurion let the substance of the earth tremble in the punishment of its Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them show themselves in the Holy City, i. e. the Church of God, as signs of the Resurrection to come; and thus let that take place in the heart, which we must believe takes place in the body.

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.

Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord's death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace.

Now when the centurion, and they that were with him keeping watch over Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. The Gentile centurion and those with him believed because of these great signs, but the Jews, who had clearly heard the prophets and the law, remained unbelieving - such an evil thing is malice! And this centurion later bore witness to Christ.

"Now the centurion etc." Here the effect of the miracles is treated. And first, in the Gentiles; second, in the women, at "and there were there many women." Concerning the first, he does three things. First, diligent consideration is set forth; second, fear; third, a true confession of faith arising from fear. He says therefore "now the centurion, and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid." In Luke it says that he was terrified by the fact that Christ cried out and expired; but here it says "having seen the earthquake." And Augustine says that it would not be easy to resolve unless he said "and the things that were done." Now this man signified the Gentile people, who by a salutary fear confessed the Lord; hence Hosea 2:24: "I will say to that which was not my people: thou art my people. And they shall say: thou art my God." Isaiah 26:18: "at thy presence, O Lord, we have conceived, and we have brought forth the spirit of salvation." Then the true confession is set forth, at "indeed this was the Son of God." In this Arius is confounded, who does not confess him existing in heaven to be truly the Son of God, whom the centurion confesses at his death; 1 John 5:20: "this is the true Son of God, and life eternal."