The continuation of the history of the passion.
The Ievves accuse him to Pilate the Gentil: 4 Who seeking earnestly to deliuer him, specially after that Herod sent him backe, 17 they not onely preferre the murderer Barabbas, but also crie, CRVCIFIGE. 26 in the vvay to Caluarie he foretelleth the vvomen that lamented vpon him, the horrible destruction of their Hierusalem. •2 vpon the crosse he is betvvene tvvo theeues, •5 scorned of the Ievves, 36 of the souldiars, 39 and of one of the theeues, 40 but euen there confessed of the other theefe, 44 and after his death (because of the great miracles concurring) also of the Centurion. 4• yea and of the vvhole multitude. 50 and finally he is buried honorably.
1And the whole multitude of them, rising up, led him to Pilate.E alzatasi tutta l'adunanza lo condussero da Pilato.AND all the multitude of them rising vp, led him to Pilate.Et surgens omnis multitudo eorum, duxerunt illum ad Pilatum. 2And they began to accuse him, saying: We have found this man perverting our nation and forbidding to give tribute to Caesar and saying that he is Christ the king.E cominciarono ad accusarlo, dicendo: Abbiamo trovato costui, che seduce la nostra nazione, e proibisce di pagare il tributo a Cesare, e dice se essere Cristo re.And they began to accuse him, saying, Vve haue found this man subuerting our nation, & prohibiting to giue tributes to Caesar, and saying that he is Christ the king.Cœperunt autem illum accusare, dicentes: Hunc invenimus subvertentem gentem nostram, et prohibentem tributa dare Cæsari, et dicentem se Christum regem esse. 3And Pilate asked him, saying: Art thou the king of the Jews? But he answering, said: Thou sayest it.Pilato adunque lo interrogò, dicendo: Se' tu il re dei Giudei: Ma Gesù gli rispose, e disse: Tu lo dici.And Pilate asked him, saying, Art thou the king of the Ievves? But he ansvvering said, Thou sayest.Pilatus autem interrogavit eum, dicens: Tu es rex Judæorum ? At ille respondens ait: Tu dicis. 4And Pilate said to the chief priests and to the multitudes: I find no cause in this man.E Pilato disse a' principi de' sacerdoti, e alla turba: Non trovo delitto alcuno in questo uomo.And Pilate said to the cheefe Priests and multitudes, I finde no cause in this man.Ait autem Pilatus ad principes sacerdotum et turbas: Nihil invenio causæ in hoc homine. 5But they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place.Ma quelli si riscaldavano dicendo: Solleva il popolo, insegnando per tutta la Giudea, avendo principiato dalla Galilea fin qua.But they vvere more earnest, saying, He stirreth the people teaching through out al Ievvrie, beginning from Galilee euen hither.At illi invalescebant, dicentes: Commovet populum docens per universam Judæam, incipiens a Galilæa usque huc. 6But Pilate hearing Galilee, asked if the man were of Galilee?E Pilato udendo nominare la Galilea domandò, se egli fosse Galileo.But Pilate hearing Galilee, asked if the man vvere of Galilee.Pilatus autem audiens Galilæam, interrogavit si homo Galilæus esset. 7And when he understood that he was of Herod’s jurisdiction, he sent him away to Herod, who was also himself at Jerusalem in those days.E inteso, che egli era della giurisdizione di Erode, lo rimandò ad Erode, che si trovava anch'egli in que' di in Gerusalemme.And vvhen he vnderstoode that he vvas of Herods iurisdiction, he sent him backe to Herod, vvho vvas also him self at Hierusalem in those daies.Et ut cognovit quod de Herodis potestate esset, remisit eum ad Herodem, qui et ipse Jerosolymis erat illis diebus.
8And Herod seeing Jesus, was very glad: for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him.Ed Erode ebbe molto piacere di veder Gesù: perché da gran tempo bramava di vederlo, conciossiacchè avea sentito parlar molto di lui, e sperava di vedergli fare qualche miracolo.And Herod seeing IESVS, vvas very glad, for he vvas desirous of a long time to see him, for because he heard many things of him: and he hoped to see some signe vvrought by him.Herodes autem viso Jesu, gavisus est valde. Erat enim cupiens ex multo tempore videre eum, eo quod audierat multa de eo, et sperabat signum aliquod videre ab eo fieri. 9And he questioned him in many words. But he answered him nothing.E gli fe' molte interrogazioni. Ma Gesù non gli rispose nulla.And he asked him in many vvordes. But he ansvvered him nothing.Interrogabat autem eum multis sermonibus. At ipse nihil illi respondebat. 10And the chief priests and the scribes stood by, earnestly accusing him.Ed eran presenti i principi de' sacerdoti, e gli Scribi, che lo accusavano fortemente.And there stoode the cheefe Priests and the Scribes constantly accusing him.Stabant autem principes sacerdotum et scribæ constanter accusantes eum. 11And Herod with his army set him at nought and mocked him, putting on him a white garment: and sent him back to Pilate.Ed Erode co' suoi soldati lo disprezzò: e fecelo vestir per ischerno di bianca veste, e lo rimandò a Pilato.And Herod vvith his armie set him at naught: and he mocked him, putting on him a vvhite garment, and sent him backe to Pilate.Sprevit autem illum Herodes cum exercitu suo: et illusit indutum veste alba, et remisit ad Pilatum. 12And Herod and Pilate were made friends, that same day: for before they were enemies one to another.E diventarono amici Erode, e Pilato in quel giorno: imperocché per l'avanti era stata tra loro nimicizia.And Herod and Pilate vvere made frendes that day for before they vvere enemies one to an other.Et facti sunt amici Herodes et Pilatus in ipsa die: nam antea inimici erant ad invicem. 13And Pilate, calling together the chief priests and the magistrates and the people,Pilato poi radunati i principi de' sacerdoti, e i Magistrati, e il popolo,And Pilate calling together the cheefe Priests and magistrates, and the people,Pilatus autem, convocatis principibus sacerdotum, et magistratibus, et plebe, 14Said to them: You have presented unto me this man as one that perverteth the people. And behold I, having examined him before you, find no cause in this man, in those things wherein you accuse him.Disse loro: Mi avete presentato quest'uomo, come sollevatore del popolo, ed ecco che avendolo io interrogato alla vostra presenza, non ho trovato in quest'uomo delitto alcuno di quegli, onde voi l'accusate.said to them, You haue presented vnto me this man, as auerting the people, and behold I examining him before you, haue found no cause in this man of those things vvherein you accuse him.dixit ad illos: Obtulistis mihi hunc hominem, quasi avertentem populum, et ecce ego coram vobis interrogans, nullam causam inveni in homine isto ex his in quibus eum accusatis.
15No, nor Herod neither. For, I sent you to him: and behold, nothing worthy of death is done to him.Anzi nemmeno Erode: imperocché a lui vi ho rimessi, ed ecco che nulla è stato a lui fatto, che sia da reo di morte.No, nor Herod neither. for I sent you to him, and behold, nothing vvorthie of death is done to him.Sed neque Herodes: nam remisi vos ad illum, et ecce nihil dignum morte actum est ei. 16I will chastise him therefore and release him.Lo gastigherò adunque, e lo libererò.I vvil chasten him therfore and dimisse him.Emendatum ergo illum dimittam. 17Now of necessity he was to release unto them one upon the feast day.Or egli era tenuto nella festa a dare ad essi libero un uomo.And he of necessitie had to release vnto them vpon the feast day, one.Necesse autem habebat dimittere eis per diem festum unum. 18But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas:E tutto il popolo insieme sclamò: Leva dal mondo costui, e rendi a noi libero Barabba.But the vvhole multitude together cried out, saying, Dispatch him, and release vs Barabbas.Exclamavit autem simul universa turba, dicens: Tolle hunc, et dimitte nobis Barabbam: 19Who, for a certain sedition made in the city and for a murder, was cast into prison.Questi per causa di certa sedizione fatta in città, e per omicidio era stato messo in prigione.vvho vvas for a certaine sedition made in the citie and murder, cast into prison.qui erat propter seditionem quamdam factam in civitate et homicidium missus in carcerem. 20And Pilate again spoke to them, desiring to release Jesus.E Pilato parlò nuovamente ad essi, bramoso di liberar Gesù.And Pilate againe spake to them, desirous to release IESVS.Iterum autem Pilatus locutus est ad eos, volens dimittere Jesum. 21But they cried again, saying: Crucify him, Crucify him.Ma essi gli davano sulla voce, dicendo: Crocifiggilo, crocifiggilo.But they cried againe, saying, Crucifie, crucifie him.At illi succlamabant, dicentes: Crucifige, crucifige eum. 22And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore and let him go.Ed ei disse loro per la terza volta: Ma che male ha fatto costui? non trovo in lui delitto alcuno capitale: lo gastigherò adunque, e lo libererò.And he the third time said to them, Vvhy, vvhat euil hath this man done? I finde no cause of death in him. I vvil correct him therfore and let him goe.Ille autem tertio dixit ad illos: Quid enim mali fecit iste ? nullam causam mortis invenio in eo: corripiam ergo illum et dimittam.
23But they were instant with loud voices, requiring that he might be crucified. And their voices prevailed.Ma quegli incalzavano sempre più, con grandi strida chiedendo, ch'ei fosse crocifisso: e i loro clamori andavan crescendo.But they vvere instant vvith loude voices requiring that he might be crucified. And their voices preuailed.At illi instabant vocibus magnis postulantes ut crucifigeretur: et invalescebant voces eorum. 24And Pilate gave sentence that it should be as they required.E Pilato decretò, che fosse eseguita la loro domanda.And Pilate adiudged their petition to be done.Et Pilatus adjudicavit fieri petitionem eorum. 25And he released unto them him who for murder and sedition had been cast into prison, whom they had desired. But Jesus he delivered up to their will.Liberò adunque in grazia loro colui, che per causa di sedizione, e di omicidio era stato messo in prigione, e il quale essi chiedevano: e abbandonò Gesù alla loro volontà.And he released vnto them him that for murder and sedition had been cast into prison, vvhom they demaunded: but IESVS he deliuered to their pleasure.Dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem, quem petebant: Jesum vero tradidit voluntati eorum. 26And as they led him away, they laid hold of one Simon of Cyrene, coming from the country; and they laid the cross on him to carry after Jesus.E nel menarlo via arrestarono un certo Simone Cireneo, che tornava di campagna: e gli misero addosso la croce, perché la portasse dietro a Gesù.And vvhen they led him, they tooke one Simon of Cyréne comming from the countrie: and they laid the crosse vpon him to carie after IESVS.Et cum ducerent eum, apprehenderunt Simonem quemdam Cyrenensem venientem de villa: et imposuerunt illi crucem portare post Jesum. 27And there followed him a great multitude of people and of women, who bewailed and lamented him.E lo seguiva turba grande di popolo, e di donne: le quali battevansi il petto, e lo piangevano.And there folovved him a great multitude of people, and of vvomen vvhich bevvailed and lamented him.Sequebatur autem illum multa turba populi et mulierum, quæ plangebant et lamentabantur eum. 28But Jesus turning to them, said: Daughters of Jerusalem, weep not over me; but weep for yourselves and for your children.Ma Gesù ad esse rivolto, disse: Figliuole di Gerusalemme, non piangete sopra di me; ma piangete sopra voi stesse, e sopra i vostri figliuoli.But IESVS turning to them, said, Daughters of Hierusalem, vveepe not vpon me, but vveepe vpon your selues, and vpon your children.Conversus autem ad illas Jesus, dixit: Filiæ Jerusalem, nolite flere super me, sed super vos ipsas flete et super filios vestros.
29For behold, the days shall come, wherein they will say: Blessed are the barren and the wombs that have not borne and the paps that have not given suck.Imperocché ecco, che verrà tempo, in cui ai dirà: Beate le sterili, e i seni, che non han generato, e le mammelle, che non hanno allattato.For behold the daies shal come, vvherein they vvil say, Blessed are the barren, and the vvombes that haue not borne, and the pappes that haue not giuen sucke.Quoniam ecce venient dies in quibus dicent: Beatæ steriles, et ventres qui non genuerunt, et ubera quæ non lactaverunt. 30Then shall they begin to say to the mountains: Fall upon us. And to the hills: Cover us.Allora comincieranno a dire alle montagne: Cadete sopra di noi: e alle colline: Ricopriteci.Then shal they begin to say to the mountaines, Fal vpon vs: and to the hilles, Couer vs.Tunc incipient dicere montibus: Cadite super nos; et collibus: Operite nos. 31For if in the green wood they do these things, what shall be done in the dry?Imperocché se tali cose fanno nel legno verde, del secco che sarà?For if in the greene wood they doe these things, in the drie vvhat shal be done?Quia si in viridi ligno hæc faciunt, in arido quid fiet ? 32And there were also two other malefactors led with him to be put to death.Ed eran condotti con lui anche due altri, che erano malfattori, per esser fatti morire.And there vvere led also other tvvo malefactours vvith him, to be executed.Ducebantur autem et alii duo nequam cum eo, ut interficerentur. 33And when they were come to the place which is called Calvary, they crucified him there: and the robbers, one on the right hand, and the other on the left.E giunti che furono al luogo detto Calvaria, quivi crocifissero lui; e i ladroni, uno a destra, e l'altro a sinistra.And after they came to the place vvhich is called Caluarie, there they crucified him: and the theeues, one on the right hand, and the other on the left.Et postquam venerunt in locum qui vocatur Calvariæ, ibi crucifixerunt eum: et latrones, unum a dextris, et alterum a sinistris. 34And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots.E Gesù diceva: Padre, perdona loro: conciossiachè non sanno quel, che si fanno. E spartendo le vesti di lui, le tirarono a sorte.And IESVS said, Father, forgiue them, for they knovv not vvhat they doe. But they deuiding his garments, did cast lottes.Jesus autem dicebat: Pater, dimitte illis: non enim sciunt quid faciunt. Dividentes vero vestimenta ejus, miserunt sortes.
35And the people stood beholding. And the rulers with them derided him, saying: He saved others: let him save himself, if he be Christ, the elect of God.E il popolo se ne stava ad osservare, e con esso i caporioni lo sbeffavano dicendo: Ha salvato altri, salvi se stesso, se egli è il Cristo di Dio eletto.And the people stood expecting', and the princes vvith them derided him, saying, Others he hath saued, let him saue him self, if this be Christ, the elect of God.Et stabat populus spectans, et deridebant eum principes cum eis, dicentes: Alios salvos fecit, se salvum faciat, si hic est Christus Dei electus. 36And the soldiers also mocked him, coming to him and offering him vinegar,Insultavanlo anche i soldati, i quali si accostavano a lui, e offerivangli dell'aceto,And the souldiars also mocked him comming to him, and offering him vinegre,Illudebant autem ei et milites accedentes, et acetum offerentes ei, 37And saying: If thou be the king of the Jews, save thyself.Dicendo: Se tu se' il re de' Giudei, salva te stesso.saying, If thou be the king of the Ievves, saue thy self.et dicentes: Si tu es rex Judæorum, salvum te fac. 38And there was also a superscription written over him in letters of Greek and Latin and Hebrew THIS IS THE KING OF THE JEWS.Era anche stata posta sopra di lui un'iscrizione in Greco, e Latino, ed Ebraico: questi è il Re de' Giudei.And there vvas also a superscription vvritten ouer him in Greeke, and Latine, and Hebrevv letters: THIS IS THE KING OF THE IEVVES.Erat autem et superscriptio scripta super eum litteris græcis, et latinis, et hebraicis: Hic est rex Judæorum. 39And one of those robbers who were hanged blasphemed him, saying: If thou be Christ, save thyself and us.E uno de' ladroni pendenti lo bestemmiava, dicendo: Se tu se' il Cristo, salva te stesso, e noi.And one of those theeues that vvere hanged, blasphemed him, saying, If thou be Christ, saue thy self, and vs.Unus autem de his, qui pendebant, latronibus, blasphemabat eum, dicens: Si tu es Christus, salvum fac temetipsum et nos. 40But the other answering, rebuked him, saying: Neither dost thou fear God, seeing; thou art under the same condemnation?E l'altro rispondeva sgridandolo, e dicendo: Nemmen tu temi Iddio, trovandoti nello stesso supplizio?But the other ansvvering, rebuked him, saying, Neither doest thou feare God, vvhere as thou art in the same damnation?Respondens autem alter increpabat eum, dicens: Neque tu times Deum, quod in eadem damnatione es. 41And we indeed justly: for we receive the due reward of our deeds. But this man hath done no evil.E quanto a noi certo che con giustizia: perché riceviamo quel, che era dovuto alle nostre azioni: ma questi nulla ha fatto di male.And vve in deede iustly, for vve receiue vvorthie of our doings: but this man hath done no euil.Et nos quidem juste, nam digna factis recipimus: hic vero nihil mali gessit.
42And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom.E diceva a Gesù: Signore, ricordati di me, giunto che tu sia nel tuo regno.And he said to IESVS, Lord, remember me vvhen thou shalt come into thy kingdom.Et dicebat ad Jesum: Domine, memento mei cum veneris in regnum tuum. 43And Jesus said to him: Amen I say to thee: This day thou shalt be with me in paradise.E Gesù gli disse: In verità ti dico, che oggi sarai meco nel paradiso.And IESVS said to him, Amen I say to thee: this day thou shalt be vvith me in paradise.Et dixit illi Jesus: Amen dico tibi: Hodie mecum eris in paradiso. 44And it was almost the sixth hour: and there was darkness over all the earth until the ninth hour.Ed era circa la sesta ora, e si fe' buio per tutta la terra sino all'ora nona.And it vvas almost the sixt houre: and there vvas made darkenesse vpon the vvhole earth vntil the ninthe houre.Erat autem fere hora sexta, et tenebræ factæ sunt in universam terram usque ad horam nonam. 45And the sun was darkened, and the veil of the temple was rent in the midst.E si oscurò il sole: e il velo del tempio si divise per mezzo.And the sunne vvas darkened: and the veile of the temple vvas rent in the middes.Et obscuratus est sol, et velum templi scissum est medium. 46And Jesus crying with a loud voice, said: Father, into thy hands I commend my spirit. And saying this, he gave up the ghost.E Gesù sclamando ad alta voce, disse: Padre, nelle mani tue raccomando il mio spirito. E in ciò dicendo, spirò.And IESVS crying vvith a loude voice, said, Father, into thy handes I commend my spirit. And saying this, he gaue vp the ghost.Et clamans voce magna Jesus ait: Pater, in manus tuas commendo spiritum meum. Et hæc dicens, expiravit. 47Now, the centurion, seeing what was done, glorified God, saying: Indeed this was a just man.E vedendo il centurione quel, che era accaduto, glorificò Dio, dicendo: Certamente quest'uomo era giusto.And the Centurion seeing that vvhich vvas done, glorified God, saying, In deede this man vvas iust.Videns autem centurio quod factum fuerat, glorificavit Deum, dicens: Vere hic homo justus erat. 48And all the multitude of them that were come together to that sight and saw the things that were done returned, striking their breasts.E tutta la moltitudine di coloro, che si trovavan presenti allo spettacolo, e vedevano quello che succedeva, se ne tornavan indietro picchiandosi il petto.And al the multitude of them that vvere present together at that sight, and savv the things that vvere done, returned knocking their breasts.Et omnis turba eorum, qui simul aderant ad spectaculum istud, et videbant quæ fiebant, percutientes pectora sua revertebantur.
49And all his acquaintance and the women that had followed him from Galilee stood afar off, beholding these things.E tutti i conoscenti di Gesù stavano alla lontana, come anche le donne, che l'avevano seguito dalla Galilea, osservando tali cose.And al his acquaintance stoode a far of: and the vvomen that had folovved him from Galilee, seeing these things.Stabant autem omnes noti ejus a longe, et mulieres, quæ secutæ eum erant a Galilæa, hæc videntes. 50And behold there was a man named Joseph who was a counsellor, a good and a just man,Allora un uomo chiamato Giuseppe, che era decurione, uomo dabbene, e giusto:And behold a man named Ioseph, vvhich vvas a senatour, a good man and a iust,Et ecce vir nomine Joseph, qui erat decurio, vir bonus et justus: 51(The same had not consented to their counsel and doings) of Arimathea, a city of Judea: who also himself looked for the kingdom of God.Il quale non aveva avuto parte nei consigli, e nell'operato degli altri, cittadino di Arimatea, città della Giudea, che aspettava anch'esso il regno di Dio:he had not consented to their counseil and doings, of Arimathaea a citie of Ievvrie, vvho also him self expected the kingdom of God.hic non consenserat consilio, et actibus eorum, ab Arimathæa civitate Judææ, qui exspectabat et ipse regnum Dei: 52This man went to Pilate and begged the body of Jesus.Questi presentossi a Pilato, e gli chiese il corpo di Gesù:This man came to Pilate, and asked the body of IESVS.hic accessit ad Pilatum et petiit corpus Jesu: 53And taking him down, he wrapped him in fine linen and laid him in a sepulchre that was hewed in stone, wherein never yet any man had been laid.E depostolo lo rinvolse in un lenzuolo, e lo pose in un sepolcro scavato nel sasso, in cui nessuno fino allora era stato sepolto.And taking it dovvne, vvrapped it in sindon, and laid him in a monument hevved of stone, vvherein neuer yet any man had been laid.et depositum involvit sindone, et posuit eum in monumento exciso, in quo nondum quisquam positus fuerat. 54And it was the day of the Parasceve: and the sabbath drew on.Egli era il giorno di Parasceve, e stava per principiare il sabato.And it vvas the day of Parasceue, and the Sabboth drew neere.Et dies erat parasceves, et sabbatum illucescebat. 55And the women that were come with him from Galilee, following after, saw the sepulchre and how his body was laid.E avendo tenuto dietro a lui le donne venute con Gesù dalla Galilea, videro il sepolcro, e in che modo fosse collocato il corpo di lui.And the women that vvere come with him from Galilee, folovving after, savv the monument, and hovv his body vvas laid.Subsecutæ autem mulieres, quæ cum eo venerant de Galilæa, viderunt monumentum, et quemadmodum positum erat corpus ejus.
56And returning, they prepared spices and ointments: and on the sabbath day they rested, according to the commandment.E nel ritorno prepararon gli aromi, e gli unguenti: e in quanto al sabato non si mossero secondo la legge.And returning they prepared spices and ointments: and on the Sabboth they rested according to the commaundement.Et revertentes paraverunt aromata, et unguenta: et sabbato quidem siluerunt secundum mandatum.
23:7
Theophylactus
He sent him away to Herod. Pilate, in this instance, not only extricated himself from the importunities of the Jewish priests, (ver. 5) but moreover obeyed the Roman law in that particular, which forbade any one to be condemned by a governor to whom he was not the subject. (Theophylactus)
23:11
Theophylactus
And mocked him. It is evident from the behaviour of Herod on this occasion, that he was far from believing him to be that seditious person he was represented; otherwise he would have undoubtedly treated his prisoner with less ridicule, and paid more serious attention to the accusations of his enemies. (Theophylactus)
Witham
Putting on him a white garment. The Greek signifies not only a white, but a shining splendid robe: perhaps with some resemblance to royal garments, but at the same time through scorn and derision. (Witham)
23:15
Calmet
Nothing worthy of death is done to him. Herod has not treated him as a criminal, or one worthy of death. He only derided him as a fool: had there been any cause to punish him, he would not have failed to have done it himself, or commanded me to put him to death. (Calmet)
23:16
Calmet
It was a very common punishment among the Jews to scourge those who had committed crimes for which death would have been too severe. According to the laws of the Hebrews, (Deuteronomy 25:3.) the number of blows could not exceed thirty-nine. Pilate dares not condemn Jesus to death, because he believes him innocent; yet not to disoblige the people and magistrates, who demanded his death, he takes a middle way, which, as is usual in such cases, satisfies neither party. He neither saves the innocent Victim, nor satisfies justice. In lieu of one punishment, Jesus suffers two. He is at length both scourged and crucified. (Calmet)
23:28
Calmet
Weep not over me. If you knew the evils that threaten and must soon fall upon your city, upon yourselves, and upon your children, you would preserve your tears to deplore your own misfortunes. My death is for the good of mankind; but it will be fatal to your nation because you have been pleased to make it so. In the ruin of Jerusalem, which is at hand, happy shall they be who have no children. They shall save themselves the grief of seeing their sons and daughters perish miserably, and in some sort of suffering as many deaths as they have children to die. (Calmet)
23:31
Witham
In the green wood: by which are signified persons of virtue and sanctity; as by the dry wood, the wicked, who bring forth no fruit, and who, like dry wood, are fit to be cast into the fire. (Witham)
If they be thus cruel with me, how will they treat you!
23:33
Ven. Bede
Called Calvary. A place at a small distance from Jerusalem, where condemned malefactors were beheaded. So Christ, as a malefactor, dies on Calvary for the redemption of all: that where sin abounded, grace might more abound. (Ven. Bede)
St. Athanasius
In this mountain, according to the Hebrew doctors, were interred the remains of our protoparent, Adam. (St. Athanasius)
23:43
Witham
I say to thee: This day thou shalt be with me in Paradise; that is in a place of rest with the souls of the just. The construction is not, I say to thee this day, etc., but, thou shalt be with me this day in the paradise. (Witham)
Challoner
In paradise. That is, in the happy state of rest, joy and peace everlasting. Christ was pleased by a special privilege, to reward the faith and confession of the penitent thief with a full discharge of all his sins, both as to the guilt and punishment, and to introduce him, immediately after death, into the happy society of the saints, whose limbo (that is, the place of their confinement) was now made a paradise by our Lord's going thither. (Challoner)
St. Augustine
The soul of the good thief was that same day with Jesus Christ, in the felicity of the saints, in Abraham's bosom, or in heaven, where Jesus was always present by his divinity. (St. Augustine)
St. Cyril, of Jerusalem, says he entered heaven before all the patriarchs and prophets. St. Chrysostom thinks that paradise was immediately open to him, and that he entered heaven the first mankind. (Tom. V. homil. 32.)
23:51
23:52
This man went to Pilate. We may suppose that from his rank and condition in life, he had always access to Pilate.
23:54
Challoner
Parasceve. That is, the eve or day of preparation for the sabbath. (Challoner)
Witham
And the sabbath drew near. Literally, shined. The sabbath began in the evening, at sunset. It may, perhaps, be said to shine by the moonlight, at full-moon, or because of a great many lights that used to be set up at that time, on account of the great sabbath. (Witham)
Pastorini
We learn from Maimon, that all the Jews were so strictly bound to keep a light in their dwellings on the sabbath-day, that although a man had not bread to eat, he was expected to be from door to door, to purchase oil for his lamp. (Pastorini)
23:43
In paradise.... That is, in the happy state of rest, joy, and peace everlasting. Christ was pleased, by a special privilege, to reward the faith and confession of the penitent thief, with a full discharge of all his sins, both as to the guilt and punishment; and to introduce him immediately after death into the happy society of the saints, whose limbo, that is, the place of their confinement, was now made a paradise by our Lord’s going thither.
23:54
Parasceve.... That is, the eve, or day of preparation for the sabbath.
23:1
GOOD FRIDAY.
Concordance Mt. 27, 1, 11.
23:2
Concordance Mr. 15, 1 Io. 18, 27.
23:29
Concordance Os. 10, 8.
23:34
34. Forgiue them.) A perfecte example of charitie in our Sauiour praying for his crucifiers, vvhich the first martyr S. Steuen did folovv, Act. 7: and the praiers of •oth vvere heard: Christs praier taking effecte in the Centurion and others, Steuens in Paul.
23:35
beholding,
23:43
43. In Paradise.) Thou maist not herevpon differre thy conuersion or amendment, The good theefe. presuming of grace at the last houre of thy life, not looke to haue saluation by saith and confession of Christ vvithout good workes, no• to goe straight to heauen vvithout satisfaction, penance, or punishment for thy former sinnes and life il spent, nor chalenge securitie and certaine knovvledge of thy saluation. for this good theeues case is not common, but a rare example of mercie and prerogatiue. but for the first point, learne only not to despaire, though thou hast been il to the last moment of thy life. for the second, that faith, hope, and charitie, repentance, and good vvil be sufficient, and good vvorkes not required, Pardon of due penance and satisfaction. vvhere for vvant of time and opportunitie they cannot be had. for the third, that Christ gaue to this happy man for his •elous confession of him and reprehending his fellovv, not only remission of his sinnes, but also by extraordinarie grace, a pardon of al penance and satisfaction due either in this life or the next for the same. euen as the holy Church by his examle and commission giueth pardons also to some of her zelous children, of al punishment due for their offenses, and such goe straight to heauen. lastly, that euery one hath not a reuelation of his saluation as this man had, and therfore can not be so sure as he was.
•3. Wherein neuer.) As in the wombe of MARIE none was conceiued before nor after him, so in this monument none was laid before nor after him: which prerogatiue (no doubt) was of Gods prouidence, this Ioseph no lesse abstaining afterward to be buried in it, then the other Ioseph from copulation with the mother of our Lord. S. Augustine.
••. Saw the monument.) These good vvomen of great deuotion obserued the Sepulcher for the honour of the holy body. Visiting the Sepulcher, or Sepulchres. Vvherevpon the deuotion of faithful folke vvatching and visiting on Good-Friday and Easter eue the sepulcher made in euery Church for memorie of our Lords burial, is exceding good and godly, specially the B. Sacrament for more signification sake being present in the same Sepulcher.
23:45
This eclipse was seene and wondred at as a thing aboue nature, of Dionisius Areopagîta at Thebes, whē he was yet a Pagan. Dionys. ep. ad Polycarp, et ep. ad Apollophanē.
23:46
Concordance Ps. 30, 6.
23:50
Concordance Mt. 27, 57. Mr. 5, 43,
23:51
•o. 19, 38
23:1
Tatian † AD 180 The Diatessaron 49
[43] And all of their assembly arose, and took Jesus, and brought him bound to [44] the prætorium, and delivered him up to Pilate the judge; but they entered not into the prætorium, that they might not be defiled when they should eat the passover.
Tertullian † AD 220 The Five Books Against Marcion 4.42
For when He was brought before Pilate, they proceeded to urge Him with the serious charge , of declaring Himself to be Christ the King ;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 36.10
… Clearly it is; so is the custom of mankind: but yet it may be that even two witnesses lie. The chaste Susanna was pressed by two false witnesses: were they not therefore false because they were two? Do we speak of two or of three? A whole people lied against Christ.
23:2
Tatian † AD 180 The Diatessaron 49
[45] And Jesus stood before the judge. And Pilate went forth unto them without, and [46] said unto them, What accusation have ye against this man? They answered and said unto him, If he had not been doing evils, neither should we have delivered [47] him up unto thee.
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… Marcion also erased of chap. xxi. the first eighteen verses, as well as verses 21 and 22 , on account of this clause, “that all things which are written may be fulfilled;” xx. 16 was left out by him, so also verses 35–37, 50, and 51 (and, adds Lardner, conjecturally, not herein following his authority Epiphanius, also vers. 38 and 49 ). In
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
34. Luke gives the following version of what took place in presence of Pilate: “And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, and saying that he himself is Christ a king.”
23:3
Tertullian † AD 220 The Five Books Against Marcion 4.42
… Likewise, when Pirate asked Him, “Art thou Christ (the King)?” He answered, as He had before (to the Jewish council) “Thou sayest that I am”
23:4
Tatian † AD 180 The Diatessaron 50
… But they cried out and said, He hath disquieted our people with his teaching in all Judæa, and he began from Galilee and unto this [3] place. And Pilate, when he heard the name of Galilee, asked, Is this man a Galilæan? [4] And when he learned that he was under the jurisdiction of Herod, he sent him to Herod: for he was in Jerusalem in those days.
23:5
Tatian † AD 180 The Diatessaron 50
[1] And Pilate said unto the chief priests and the multitude, I have not found [2] against this man anything.
23:6
Tatian † AD 180 The Diatessaron 50
[1] And Pilate said unto the chief priests and the multitude, I have not found [2] against this man anything. But they cried out and said, He hath disquieted our people with his teaching in all Judæa, and he began from Galilee and unto this [3] place.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.14
… yes; And having bound Him, they led Him away as a present to the king of Jarim . But here some sharp hearer will object, “Pilate was not a king,” (to leave for a while the main parts of the question,) “how then having bound Him, led they Him as a present to the king?” But read thou the Gospel; When Pilate heard that He was of Galilee, he sent Him to Herod
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 21
… This also the Prophet foretold, saying, “And they bound him and conducted Him as a pledge of friendship (xenium) to King Jarim.” But some one objects, “But Pilate was not a king.” Hear then what the Gospel relates next, “Pilate hearing that He was from Galilee, sent Him to Herod, who was king in Israel at that time.”
23:7
Tatian † AD 180 The Diatessaron 50
[1] And Pilate said unto the chief priests and the multitude, I have not found [2] against this man anything. But they cried out and said, He hath disquieted our people with his teaching in all Judæa, and he began from Galilee and unto this [3] place. And Pilate, when he heard the name of Galilee, asked, Is this man a Galilæan? [4]
Tertullian † AD 220 The Five Books Against Marcion 4.42
… the kings of the earth set themselves, and the rulers gathered themselves together against the Lord and against His Christ.” The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously by Pilate,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.4
… He immediately gave the government of the Jews to Agrippa, making him king over the tetrarchies of Philip and of Lysanias; in addition to which he bestowed upon him, not long afterward, the tetrarchy of Herod, having punished Herod (the one under whom the Saviour suffered
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.14
14. Having been bound, He came from Caiaphas to Pilate,—is this too written? yes; And having bound Him, they led Him away as a present to the king of Jarim
23:8
Tatian † AD 180 The Diatessaron 10
… with good measure, abundant, full, they shall thrust into your [15] bosoms. With what measure ye measure it shall be measured to you. See to it what ye hear: with what measure ye measure it shall be measured to you; and ye [16] shall be given more. I say unto those that hear, He that hath shall be given unto ; and he that hath not, that which he regards
Tatian † AD 180 The Diatessaron 50
… And the scribes and chief priests were [8] standing by , and they accused him vehemently. And Herod scoffed at him, he and his servants; and when he had scoffed at him, he clothed him in robes of scarlet, [9] and sent him to Pilate. And on that day Pilate and Herod became friends, there having been enmity between them before that.
Tertullian † AD 220 The Five Books Against Marcion 4.42
… the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously by Pilate, the words of Hosea were accomplished, for he had prophesied of Christ: “And they shall carry Him bound as a present to the king.” Herod was “exceeding glad” when he saw Jesus, but he heard not a word from Him.
23:9
Tatian † AD 180 The Diatessaron 50
[5] And Herod, when he saw Jesus, rejoiced exceedingly: for he had desired to see him for a long time, because he had heard regarding him many things; and he counted on [6] [Arabic, p. 189] seeing some sign from him.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… strip off the veil which has covered thee from thy birth. After this teach in the Temple, and drive out the sacrilegious traders. Submit to be stoned if need be, for well I wot thou shalt be hidden from those who cast the stones; thou shalt escape even through the midst of them, like God. If thou be brought before Herod, answer not for the most part.
23:10
Tatian † AD 180 The Diatessaron 50
[5] And Herod, when he saw Jesus, rejoiced exceedingly: for he had desired to see him for a long time, because he had heard regarding him many things; and he counted on [6] [Arabic, p. 189] seeing some sign from him. And he questioned him with many words; but [7] Jesus answered him not a word.
23:11
Tatian † AD 180 The Diatessaron 50
… for he had desired to see him for a long time, because he had heard regarding him many things; and he counted on [6] [Arabic, p. 189] seeing some sign from him. And he questioned him with many words; but [7] Jesus answered him not a word. And the scribes and chief priests were [8] standing by , and they accused him vehemently.
23:12
Tatian † AD 180 The Diatessaron 50
… 189] seeing some sign from him. And he questioned him with many words; but [7] Jesus answered him not a word. And the scribes and chief priests were [8] standing by , and they accused him vehemently. And Herod scoffed at him, he and his servants; and when he had scoffed at him, he clothed him in robes of scarlet, [9] and sent him to Pilate.
Origen † AD 254 Origen's Commentary on Matthew 12.1
… Now, a similar thing, as Luke has narrated,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.14
… When Pilate heard that He was of Galilee, he sent Him to Herod ; for Herod was then king, and was present at Jerusalem. And now observe the exactness of the Prophet; for he says, that He was sent as a present; for the same day Pilate and Herod were made friends together, for before they were at enmity
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 21
… of an alien stock. Rightly, therefore, was he called “a wild-vine,” because he in nowise sprung from the shoots of the vine of Israel. And whereas the Prophet used the phrase “ xenium, ” “A pledge of friendship,” this also corresponds, “For Herod and Pilate,” as the Gospel witnesses, “from being enemies were made friends,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.84
… for he was a foreigner, and his union with the people was never consecrated with the holy oil. His was the power of a stranger, given him by the Romans and by Cæsar. And it was the same with his sons, the tetrarchs, one of whom, called Herod, like his father, agreed with Pilate at the time of the Lord’s passion.
23:13
Tatian † AD 180 The Diatessaron 50
… The multitude all cried out and said, Take him from us, take him. And [16] the chief priests and the elders accused him of many things. And during their [17] accusation he answered not a word. Then Pilate said unto him, Hearest thou not [18] how many things they witness against thee? And he answered him not, not even one word: and Pilate marvelled at that.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… Thus he now continues as follows: “And Pilate, when he had called together the chief priests and the rulers and the people, said unto them, Ye have brought this man unto me as one that perverteth the people: and, behold, I having examined him before you, have found no fault in this man touching those things whereof ye accuse him.”
23:14
Tatian † AD 180 The Diatessaron 50
[10, 11] And Pilate called the chief priests and the rulers of the people,
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 7.7
7. And at that time there were judges against them,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.3
… but it is Esaias who says it, who was not indeed present with Him in the flesh, but in the Spirit foresaw His coming in the flesh. Yet why now bring the Prophet only as a witness? take for a witness Pilate himself, who gave sentence upon Him, saying, I find no fault in this Man
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.7
… to a man they betook themselves: worthy were they to have the one, and not have the Other. “I find not anything in this Man,” saith the judge, “wherefore He is worthy of death.”
23:15
Tatian † AD 180 The Diatessaron 50
[10, 11] And Pilate called the chief priests and the rulers of the people, and said unto them, Ye brought unto me this man, as the perverter of your people: and I have tried him before you, and have not found in this man any cause of all that ye [12] seek against him:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they were instant with loud voices, requiring that He might be crucified; and the voices of them prevailed.”
23:16
Tatian † AD 180 The Diatessaron 50
… and I have tried him before you, and have not found in this man any cause of all that ye [12] seek against him: nor yet Herod: for I sent him unto him; and he hath done [13] nothing for which he should deserve death.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
45. Luke, again, after mentioning how Pilate said, “I will therefore chastise him and let him go,” tells us that the whole multitude then cried out, “Away with this man, and release unto us Barabbas.”
23:18
Tatian † AD 180 The Diatessaron 50
… and I have tried him before you, and have not found in this man any cause of all that ye [12] seek against him: nor yet Herod: for I sent him unto him; and he hath done [13] nothing for which he should deserve death. So now I will chastise him, and let [14, 15] him go.
23:19
Tatian † AD 180 The Diatessaron 50
… And when they assembled, Pilate said unto them, Ye have a custom, that I should release unto you a prisoner at the passover: will ye that I [24] release unto you the King of the Jews? And they all cried out and said, Release not [Arabic, p. 190] unto us this man , but release unto us Barabbas. And this Barabbas was a [25] robber,
23:20
Tatian † AD 180 The Diatessaron 50
… The judge answered and said unto them, Whom of the two will [31] ye that I release unto you? They said, Barabbas. Pilate said unto them, And [32] Jesus which is called the Messiah, what shall I do with him? They all cried out [33] and said, Crucify him.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… “Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him!”
23:21
Tatian † AD 180 The Diatessaron 50
… The judge answered and said unto them, Whom of the two will [31] ye that I release unto you? They said, Barabbas. Pilate said unto them, And [32] Jesus which is called the Messiah, what shall I do with him? They all cried out [33] and said, Crucify him. And Pilate spake to them again, for he desired to release [34] Jesus;
Origen † AD 254 Origen Against Celsus 8.42
… But when he goes on to say that “those who inflicted death upon Jesus suffered nothing afterwards through so long a time,” we must inform him, as well as all who are disposed to learn the truth, that the city in which the Jewish people called for the crucifixion of Jesus with shouts of “Crucify him, crucify him,”
Origen † AD 254 Origen's Commentary on Matthew 12.1
… Now, a similar thing, as Luke has narrated, happened in the case of Herod and Pilate, who became friends with one another that they might kill Jesus; for, perhaps, their hostility with one another would have prevented Herod from asking that He should be put to death, in order to please the people, who said, “Crucify Him, Crucify Him,”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 22
22. It is related that when Pilate would fain have released Him all the people cried out, “Crucify Him, Crucify Him!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.22
… Is it lawful to give tribute unto Cæsar, or not?” They spake indeed peace unto Me. What then? Didst not Thou know them, and deceived they Thee, winking with their eyes? Truly He knew them; therefore said He, “Why tempt ye Me, ye hypocrites?” Afterward, “they opened their mouth wide against Me,” crying, “Crucify Him, Crucify Him!
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.11
… Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation. For the city wherein the people raged, as a ramping and a roaring lion, crying out, “Crucify Him, Crucify Him,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.1
… Let none then mock the Cross of Christ. The Jews were possessed by devils, and devoured; for in the place of Calvary, crucifying Christ, and lifting on the Cross, they said as it were with childish sense, not understanding what they said, “Go up, thou bald head.” For what is, “Go up”? “Crucify Him, Crucify Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.4
… By no means. But he gave sentence against Him, and commanded Him to be crucified: and in a manner himself killed Him; ye also, O ye Jews, killed Him. Whence did ye kill Him? With the sword of the tongue: for ye did whet your tongues. And when did ye smite, except when ye cried out, “Crucify, Crucify”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.7
… trembleth power, and ferocity trembleth not: he would wash his hands, and they stain their tongues. But wherefore this? “They have confirmed to themselves malignant discourse.” How many things did Pilate, how many things that they might be restrained! What said he? what did he? But “they have confirmed to themselves malignant discourse: Crucify, crucify.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.12
12. “Arrows of infants have been made the strokes of them” ( ver. 7 ). Where is that savageness? where is that roar of the lion, of the people roaring and saying, “Crucify, Crucify”?
23:22
Tatian † AD 180 The Diatessaron 50
… They said, Barabbas. Pilate said unto them, And [32] Jesus which is called the Messiah, what shall I do with him? They all cried out [33] and said, Crucify him. And Pilate spake to them again, for he desired to release [34] Jesus; but they cried out and said, Crucify him, crucify him, and release unto us [35] Barabbas.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… Luke then continues in these terms: “And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they were instant with loud voices requiring that He might be crucified. And the voices of them prevailed.”
23:23
Tatian † AD 180 The Diatessaron 50
… And Pilate spake to them again, for he desired to release [34] Jesus; but they cried out and said, Crucify him, crucify him, and release unto us [35] Barabbas. And Pilate said unto them a third time, What evil hath this man done? I have not found in him any cause to necessitate death: I will chastise him and [36] let him go.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.18
… What this means, we shall see more clearly, when we have quoted the testimony from the Lord Himself in the Gospel. You know that Jacob is the same as Israel. For when he wrestled with the Angel, and “prevailed,” and had been blest by Him over whom he prevailed, his named was changed, so that he was called “Israel;” just as the people of Israel “prevailed”
23:24
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… When therefore, preceded by such an opinion and expectation, he comes making the same proclamation as John, and himself also announcing Jesus, they will more easily receive his sayings. But in saying, “They knew him not,” He is excusing also what was done in His own case.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… Accordingly, Luke concludes his report of what took place in the governor’s presence in this fashion: “And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they desired; but he delivered Jesus to their will.”
23:25
Tertullian † AD 220 The Five Books Against Marcion 4.42
… Then Barabbas, the most abandoned criminal, is released, as if he were the innocent man; while the most righteous Christ is delivered to be put to death, as if he were the murderer.
23:26
Tatian † AD 180 The Diatessaron 51
… And when he bare his [16] cross and went out, they stripped him of those purple and scarlet garments which he [17] had on, and put on him his own garments. And while they were going with him, they found a man, a Cyrenian, coming from the country, named Simon, the father of Alexander and Rufus: and they compelled this man to bear the cross of Jesus. [18]
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.10
… And they compelled one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross.” Luke’s version is also to this effect: “And as they led Him away, they laid hold upon one Simon a Cyrenian, coming out of the country; and on him they laid the cross, that he might bear it after Jesus.”
23:27
Tatian † AD 180 The Diatessaron 51
… weep for yourselves, and for your children. Days are coming, when they shall say, Blessed are the barren, and the wombs that bare not, and the breasts [22] that gave not suck. Then shall they begin to say to the mountains, Fall on us; and [23] to the hills, Cover us. For if they do so in the green tree, what shall be in the dry?
St Gregory of Nyssa † AD 395 On the Making of Man 25.3
… and herein He foretold also the horrid deed of her who devoured her child, when He said that in those days the womb should be accounted blest that never bare
23:28
Tatian † AD 180 The Diatessaron 51
[19] And there followed him much people, and women which were lamenting and [20] raving.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… and ‘at both of them He that sitteth in the heaven shall laugh: the Lord shall have them in derision .’ Hence, when our Saviour was led to death, He restrained the women who followed Him weeping, saying, ‘Weep not for Me
St Ambrose of Milan † AD 397 Concerning Repentance 2.6
49. The Lord Himself wept over Jerusalem, that, inasmuch as it would not weep itself, it might obtain forgiveness through the tears of the Lord. He wills that we should weep in order that we may escape, as you find it in the Gospel: “Daughters of Jerusalem, weep not for Me, but weep for yourselves.”
St John Chrysostom † AD 407 Homilies on Colossians 12
… For in their behalf he grieved, being a disciple of Him that bewept the priests of the Jews; not because they were going to crucify Him, but because they were themselves perishing. And He doeth not this Himself alone, but He thus exhorteth others also, saying, “Daughters of Jerusalem, weep not for Me.” (
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… Then shall they see him who pierced Him, who shouted, “Crucify Him, crucify Him.” Again and again shall they beat their breasts, they and their women, those women to whom our Lord said, as He carried His cross,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.23
… The Gospel speaketh of these things: it is not our presumption, not our suspicion: it is evident that the disciples grieved, it is evident that they mourned. Strange women were weeping, when to the Passion He was being led, unto whom turning He saith, “Weep ye, but for yourselves, do not for Me.”
23:29
Tatian † AD 180 The Diatessaron 51
[19] And there followed him much people, and women which were lamenting and [20] raving. But Jesus turned unto them and said, Daughters of Jerusalem, weep not [21] for me: weep for yourselves, and for your children.
St Ambrose of Milan † AD 397 Concerning Virgins 1.6
… A mother has heirs, but it increases her sorrows. For we must not speak of adversity, lest the minds of the holiest parents tremble. Consider, my sister, how hard it must be to bear what one must not speak of. And this is in this present age. But the days shall come when they shall say: “Blessed are the barren, and the wombs that never bare.”
John Cassian † AD 435 The Conferences of John Cassian 21.32
… “Blessed are the barren, and the breasts which have not given suck;” and: “he that hateth not father and mother and wife cannot be my disciple;” and this of the Apostle: “It remaineth that they that have wives be as though they had them not.”
23:30
Tatian † AD 180 The Diatessaron 51
[19] And there followed him much people, and women which were lamenting and [20] raving. But Jesus turned unto them and said, Daughters of Jerusalem, weep not [21] for me: weep for yourselves, and for your children. Days are coming, when they shall say, Blessed are the barren, and the wombs that bare not, and the breasts [22] that gave not suck.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.39
39. So, then, death is not only not an evil, but is even a good thing. So that it is sought as a good, as it is written: “Men shall seek death and shall not find it.” They will seek it who shall say to the mountains: “Fall on us, and to the hills, Cover us.”
23:31
Tatian † AD 180 The Diatessaron 51
… But Jesus turned unto them and said, Daughters of Jerusalem, weep not [21] for me: weep for yourselves, and for your children. Days are coming, when they shall say, Blessed are the barren, and the wombs that bare not, and the breasts [22] that gave not suck. Then shall they begin to say to the mountains, Fall on us; and [23] to the hills, Cover us.
Tertullian † AD 220 On Repentance 4
… Seize the opportunity of unexpected felicity: that you, who sometime were in God’s sight nothing but “a drop of a bucket,” and “dust of the threshing-floor,” and “a potter’s vessel,” may thenceforward become that “tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time,”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… because although to cast out devils is an excellent fruit, they said He was Beelzebab, whose fruits are abominable. Nor yet did He hesitate to teach that the power that makes the tree happy resided in His Person, when on the way to the Cross He said: For if they do these things in the green tree, what shall be done in the dry
St Jerome † AD 420 The Letters of St. Jerome 147.2
… It is no wonder that God’s servants small and great are blasphemed by you, when your fathers did not scruple to call even the master of the house Beelzebub. “The disciple is not above his master nor the servant above his lord.” If they did this with the green tree, what will you do with me, the dry?
23:32
Tatian † AD 180 The Diatessaron 51
[24] And they brought with Jesus two others of the malefactors, to be put to death.
23:33
Tatian † AD 180 The Diatessaron 51
… they crucified with him these two [26] malefactors, one on his right, and the other on his left. And the scripture was [27] [Arabic, p. 194] fulfilled, which saith, He was numbered with the transgressors. And they gave him to drink wine and myrrh, and vinegar which had been mixed with the myrrh; and he tasted, and would not drink; and he received it not.
Tertullian † AD 220 The Five Books Against Marcion 4.42
… Then Barabbas, the most abandoned criminal, is released, as if he were the innocent man; while the most righteous Christ is delivered to be put to death, as if he were the murderer. Moreover two malefactors are crucified around Him, in order that He might be reckoned amongst the transgressors.
St Augustine of Hippo † AD 430 The Correction of the Donatists 2
… Are we to compare with this persecution which Hagar suffered the case of holy David, who was persecuted by unrighteous Saul? Surely there is in essential difference, not in respect of his suffering, but because he suffered for righteousness’ sake. And the Lord Himself was crucified with two thieves;
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.18
… for both he who got pardon, got it after he was crucified, and the other did not get it at all?
23:34
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 10
… For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, “who, when He was reviled, reviled not again;” when He was crucified, He answered not; “when He suffered, He threatened not;” but prayed for His enemies, “Father, forgive them; they know not what they do.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.5
… these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, “Father, forgive them, for they know not what they do,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 44
… and here, at the time of the birth of Jesus, every male among the Jews suddenly perished by reason of the treachery of Herod. There, Moses prayed that Pharaoh and his people might be spared the plagues; and here, our Lord Jesus prayed that the Pharisees might be pardoned, when He said, “Father, forgive them, for they know not what they do.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.23.16
16. So they went up and threw down the just man, and said to each other, ‘Let us stone James the Just.’ And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, ‘I entreat thee, Lord God our Father, forgive them, for they know not what they do.’
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.32
… and further between My God, My God, why hast Thou forsaken Me ? and Verily I say unto thee, Today shalt thou be with Me in Paradise , and between Father, into Thy hands I commend My Spirit , and Father, forgive them, for they know not what they do
St John Chrysostom † AD 407 Against Marcionists and Manichæans 4
… How so? He was struck on the face by the servant of the high priest, and said “If I have spoken evil bear witness of the evil: but if well why smitest thou me?” He commanded men to pray for their enemies: this also again He teaches by means of His acts: for when He had ascended the cross He said “Father forgive them for they know not what they do.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 1.3
… for the impure woman did no injury to Him who was pure, but rather was the vile harlot rendered pure by the touch of Him who was the pure and spotless one. Grudge not then, O man. We are the servants of the crucified one who said “Forgive them for they know not what they do.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 21.18
… we, who ourselves are but men; when the Lord of the universe, having come as He did on earth, and having been made a servant for us, and crucified by those who had experienced His kindness, besought the Father on behalf of His crucifiers, saying, “Forgive them, for they know not what they do?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 18
… “But how,” saith one, “is it possible for this to take place?” Having seen God become man, and descend so far, and suffer so much for thy sake, dost thou still inquire and doubt, how it is possible to forgive thy fellow-servants their injuriousness? Hearest thou not Him on the cross, saying, “Forgive them, for they know not what they do?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
And those even that crucified Him, and acted in so many instances with contumely against Him, see how He continues to treat with kindness. For even to His Father He speaks for them, saying, “Forgive them, for they know not what they do.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… on the very cross crying aloud, “Father, forgive them their sin.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… For the evil-doer, when you accuse him of some wickedness that he has done, in his endeavor to exonerate himself, grows more vehement. And he no longer says, “Ye crucified,” “Ye killed,” but, “Ye did it;” leading them to seek for pardon. If those rulers did it through ignorance, much more did these present.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… And do not tell me that he killed another, for even if he were going to kill thee thyself, even then thou shouldest not neglect him when starving. For thou art a disciple of Him Who desired the salvation even of them that crucified Him Who said upon the Cross itself, “Father, forgive them, for they know not what they do.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 7
What then? was their sin in the matter of the Cross forgiven them? For He surely did say, “Forgive them.” (
St John Chrysostom † AD 407 Homilies on Ephesians 7
… No, in no wise, but when He heard these sayings, He even yet more signally bestowed His benefits upon them, and went straightway to them that were about to crucify Him, to the intent that He might but only save them. And after He was crucified, what were His words? “Father, forgive them, for they know not what they do.” (
St Jerome † AD 420 The Letters of St. Jerome 50.5
… After the buffeting, the cross, the scourge, the blasphemies, at the very last He prayed for His crucifiers, saying, “Father, forgive them, for they know not what they do.”
St Jerome † AD 420 Against the Pelagians 3.6
… Christ prayed thus on the cross: “My God, my God, why hast Thou forsaken Me? Why art Thou so far from helping Me?” And, again, “Father, into Thy hands I commend My spirit,” and
St Augustine of Hippo † AD 430 Letters of St. Augustin 138.13
… and yet He had come prepared not only to be smitten on the face, but even to be slain upon the cross for those at whose hands He suffered crucifixion, and for whom, when hanging on the cross, He prayed, “Father, forgive them, they know not what they do!”
St Augustine of Hippo † AD 430 City of God 18.32
… “While my soul shall be troubled at Him, in wrath Thou wilt be mindful of mercy.” What is this but that He puts Himself for the Jews, of whose nation He was, who were troubled with great anger and crucified Christ, when He, mindful of mercy, said, “Father, forgive them, for they know not what they do?
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 9
… He indeed, Whom they crucified, and unto Whom they gave gall and vinegar, although when hanging upon the Tree, by reason of those whom He had been about to lead forth from darkness into light, He said unto the Father, “Forgive them, for they know not what they do;”
St Augustine of Hippo † AD 430 Of Holy Virginity 28
… “Blessed are the pure in heart;” imitate Him, “Who did no sin, neither was guile found in His mouth.” “Blessed are the peace-makers;” imitate Him, Who said on behalf of His persecutors, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.13
… and ancient craftiness, that this should lead me to hate Petilianus, and so be unable to fulfill the command which Christ has given, that we should "love our enemies." But from this may I be saved by the mercy of Him who loved me, and gave Himself for me, so that, as He hung upon the cross, He said, "Father, forgive them; for they know not what they do;"
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.22
… But the sin is not unto death, if any one has not withdrawn his love from a brother, but through some infirmity of disposition has failed to perform the incumbent duties of brotherhood. And on this account our Lord also on the cross says, “Father, forgive them; for they know not what they do:”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.12
… “And after they crucified Him, they parted His garments, casting lots: and sitting down, they watched Him.” Mark reports the same incident, as follows: “And crucifying Him, they parted His garments, casting lots upon them, what every man should take.” In like manner Luke says: “And they parted His raiment, and cast lots. And the people stood beholding.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.3
… Surely the Church of God which had learnt instruction from her Lord, who said as He hung upon the Cross, “Father, forgive them, for they know not what they do,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.16
… What hast thou to say? He was before violent, and then thou hatedst him. I had rather thou hadst not hated him even then: I had rather then when thou wert suffering from his violence, thou hadst remembered the Lord, saying, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 13.2
… Because Christ is asleep in thee. What does this mean, Christ is asleep in thee? Thou hast forgotten Christ. Rouse Him up then, call Christ to mind, let Christ awake in thee, give heed to Him. What didst thou wish? To be avenged. Hast thou forgotten, that when He was being crucified, He said, “Father, forgive them, for they know not what they do?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.4
… And, “They were,” as it is written, “of one heart and of one soul.” Lo here are the sheep of whom He said, “I am not sent but unto the lost sheep of the house of Israel.” For to them He exhibited His Presence, for them in the midst of their violence against Him He prayed as He was being crucified, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.5
… as He saw them raging round Him, who had known their disease, seeing He was the Physician, who had known the frenzy by which they had become infatuated, He said at once to the Father, “Father, forgive them; for they know not what they do.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.14
… Many of them having been converted from enemies have become friends, from persecutors have become preachers. Such as these were the Jews, whom, though violent as men in frenzy against Him while He was here, He healed, and prayed for them as He hung upon the Cross. For He said, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.9
… What then do ye lose thereby, when ye gain so much? What? dost thou ask of God as some great favour, that thine enemy may die? This is not “the wedding garment.” Turn thy thoughts to the Bridegroom Himself hanging upon the Cross for thee, and praying to His Father for His enemies; “Father,” saith He, “forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.6
… “For had ye known Him, ye would never have crucified the Lord of Glory.” But ye did it, because ye knew Him not. And yet He who as though without beauty bare with you, all Beauteous as He was, prayed for you; “Father,” saith He, “forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.3
… For his Master, upon whom the dove descended, had done the same thing before him; who, while hanging on the cross, said, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.9
… and this crime they thought inexpiable. A great wickedness indeed it was, the thought of which might make them despair; yet it did not behove them to despair, for whom the Lord, as He hung on the cross, deigned to pray. For He had said, “Father, forgive them; for they know not what they do.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 36.4
… yea, laid aside His power, but published His mercy. Wherein did He lay aside His power? In that He would not come down from the cross, though He had the power to rise again from the sepulchre. Wherein did He publish His mercy? In that, when hanging on the cross, He said, “Father, forgive them; for they know not what they do.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.11
… For this very way turned out to the good of many of them, who were afterwards filled with remorse for wickedness, and believed on Christ; and on whose behalf He Himself had put up the prayer, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 118.2
… and their notice of it is obscure, while his is in the plainest manner possible. For Matthew says, “And after they crucified Him, they parted His garments, casting lots.” Mark: “And they crucified Him, and parted His garments, casting lots upon them, what every man should take.” Luke: “And they parted His raiment, and cast lots.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.9
… but the life which is with God without doubt is profitable. So love thine enemies as to wish them to become thy brethren; so love thine enemies as that they may be called into thy fellowship. For so loved He who, hanging on the cross, said, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.4
… and so filled, that not only thou shalt not hate thy brother, but shall be prepared to die for thy brother. This is perfect charity, that thou be prepared to die for thy brother. This the Lord exhibited in Himself, who died for all, praying for them by whom He was crucified, and saying, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.3
… And ye have heard that to love the world and neglect charity is to deny that Jesus came in the flesh. Or say if the Lord Himself in the flesh did that? if, being buffeted, He willed to be avenged? if, hanging on the cross, He did not say, “Father, forgive them, for they know not what they do”?
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 8.10
… Mark to what end Christ hath bidden thee to love thine enemies. That they may remain always enemies? If He bade it for this end, that they should remain enemies, thou hatest, not lovest. Mark how He Himself loved, i.e. because He would not that they should be still the persecutors they were, He said, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 12
… But “a sin not unto death” is when a person, not having alienated his love from his brother, yet through some infirmity of mind may have failed to exhibit the due offices of brotherhood. Wherefore, on the one hand, the Lord on the cross said, “Father, forgive them, for they know not what they do,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.24
24. “Let them be turned backward and put to shame that wish me evil.” “Turned backwards.” Let us not take this in a bad sense. He wishes them well; and it is His voice, who said from the Cross, “Father, forgive them; for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.12
… Marvellous “meekness”! This did the body of Christ, by its Head it learned. He was first “led as a sheep to the slaughter, and as a lamb before his shearer is dumb, even so opened not His mouth;” meek to that degree, that while hanging on the Cross, He said, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.5
… For he doth trample the waves of this world, that loveth enemies. Christ on the sea was walking fearless, from whose heart there could not by any means be taken away the love of an enemy, who hanging on the Cross did say, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.11
… By that which here he saith “iniquity,” I understand unbelief. The Lord therefore was seeing in the city iniquity and contradiction, and was stretching forth His hands to a people unbelieving and contradicting: and nevertheless waiting for these same, He was saying, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.13
… because also it was His hunger, that men should believe in Him: because also it was His thirst, when He said to the woman, I thirst, “give Me to drink:” yea for her faith He was thirsting. And from the Cross when He was saying, “I thirst,” He was seeking the faith of them for whom He had said, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.23
… To this end therefore He came. “Reproach my heart hath expected and misery.” But the misery of whom? For He expected misery, but rather of the crucifiers, rather of the persecutors, that in them should be misery, in Him mercy. For pitying the misery of them even while hanging on the Cross, He saith, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.3
… Behold thou sufferest persecution, and cursest them from whom thou sufferest: how dost thou imitate the Passions of thy Lord that have gone before, hanging on the cross and saying, “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.19
19. “And Thou, Lord God, art One who hast compassion and merciful, longsuffering, and very pitiful, and true” ( ver. 15 ). Wherefore longsuffering and very pitiful, and One who hast compassion? Because hanging on the Cross He said: “Father, forgive them, for they know not what they do.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.3
… Lastly, the very thing said by our Saviour on the Cross, “Father, forgive them, for they know not what they do,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.4
… the two middle to a sort of middle class of persons, but the first of these borders upon the good, the latter on the bad. We should remark these things in the holy Scriptures. Our Lord Himself returneth good for evil, who “justifieth the ungodly;” and who, when hanging upon the Cross, said, “Father, forgive them; for they know not what they do.”
John Cassian † AD 435 The Conferences of John Cassian 11.10
When then any one has acquired this love of goodness of which we have been speaking, and the imitation of God, then he will be endowed with the Lord’s heart of compassion, and will pray also for his persecutors, saying in like manner: “Father, forgive them, for they know not what they do.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.4
… As he lay a-dying he charged the bystanders not to exact the slightest penalty from the woman who had done the deed, and bound them under oaths to obey him. Thus he imitated his own Lord, who of them that crucified Him said “Father forgive them for they know not what they do.”
Pope St Leo I the Great † AD 461 Letters 164
… ranks of heresy, repenting them of their error and turning from the weapons of discord to the lamentations of sorrow, we also can intercede for them, lest they perish for ever, thus following the example of the Lord’s loving-kindness, who, when nailed to the wood of the cross prayed for His persecutors, “Father, forgive them; for they know not what they do
Pope St Leo I the Great † AD 461 Sermons 55
… and that Passion the Lord Jesus so underwent for the salvation of all men that, while hanging there nailed to the wood, He entreated the Father’s mercy for His murderers, and said, “Father, forgive them, for they know not what they do
Pope St Leo I the Great † AD 461 Sermons 62
… hands which, in ministering to their own doom, were of service to the Redeemer’s work. And yet so great was His loving compassion for even His murderers, that He prayed to the Father on the cross, and begged not for His own vengeance but for their forgiveness, saying, “Father, forgive them, for they know not what they do
Pseudo-Clement The Recognitions of Clement 6.5
… yea, even with those who hate and persecute them: for they know that ignorance is the cause of their sin. Wherefore, in short, the Master Himself, when He was being led to the cross by those who knew Him not, prayed the Father for His murderers, and said, ‘Father, forgive their sin, for they know not what they do!’
Pseudo-Clement The Clementine Homilies 11.20
… For the Teacher Himself, being nailed to the cross , prayed to the Father that the sin of those who slew Him might be forgiven, saying, ‘Father, forgive them their sins, for they know not what they do.’
23:35
Tatian † AD 180 The Diatessaron 51
… And this tablet read many of the Jews: for the place where Jesus was crucified was near the city: and it was written in Hebrew and Greek and Latin. [33] And the chief priests said unto Pilate, Write not, The King of the Jews; but, He it is [34] that said, I am the King of the Jews. Pilate said unto them, What hath been [35] written hath been written.
23:36
Tatian † AD 180 The Diatessaron 51
… If he is the Messiah, the chosen of God, and the King of Israel, let him come down now from the [40] cross, that we may see, and believe in him. He that relieth on God—let him deliver him [41] now, if he is pleased with him: for he said, I am the Son of God.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
… The Father loves the Son, and you anxiously examine His Person; the Father is well pleased in Him, you, joining the Jews, look upon Him with an evil eye; the Father knows the Son, and you join the heathen in reviling Him.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.17
… Luke, again, has introduced this notice of the vinegar previous to his report of the robber’s insolence. He gives it thus: “And the soldiers also mocked Him, coming to Him, and offering Him vinegar, and saying, If thou be the King of the Jews, save thyself.”
23:37
Tatian † AD 180 The Diatessaron 51
… If he is the Messiah, the chosen of God, and the King of Israel, let him come down now from the [40] cross, that we may see, and believe in him. He that relieth on God—let him deliver him [41] now, if he is pleased with him: for he said, I am the Son of God. And the soldiers [42] also scoffed at him in that they came near unto him,
23:38
St Jerome † AD 420 The Letters of St. Jerome 60.4
… For apart from knowledge of his Creator every man is but a brute. But now the voices and writings of all nations proclaim the passion and the resurrection of Christ. I say nothing of the Jews, the Greeks, and the Romans, peoples which the Lord has dedicated to His faith by the title written on His cross.
23:39
Tatian † AD 180 The Diatessaron 51
… And we with justice, and as we deserved, and according to our deed, have we been rewarded: but this man hath not done anything unlawful. [47] And he said unto Jesus, Remember me, my Lord, when thou comest in thy kingdom. [48] Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.
Tertullian † AD 220 On Modesty 22
… Let it suffice to the martyr to have purged his own sins: it is the part of ingratitude or of pride to lavish upon others also what one has obtained at a high price. Who has redeemed another’s death by his own, but the Son of God alone? For even in His very passion He set the robber free.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.16
… On the other hand, Luke may be thought to contradict this, unless we be careful not to forget a certain mode of speech which is sufficiently familiar. For Luke’s narrative runs thus: “And one of the malefactors which were hanged railed on Him, saying, If thou be Christ, save thyself and us.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 123.7
7. To this we must add, that sometimes those also who are beneath the scourge of temporal unhappiness, mock us…Did not the robber
23:40
Tatian † AD 180 The Diatessaron 51
[44] And one of those two malefactors who were crucified with him reviled him, and [45] said, If thou art the Messiah, save thyself, and save us also.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.30
… But the other rebused the reviler; and it was to him the end of life and the beginning of restoration; the surrender of his soul a first share in salvation. And after rebuking the other, he says, Lord, remember me
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 3
… When they went out of the Prætorium Christ was carrying it: but as they proceeded Simon took it from Him and bore it. Again in the case of the robbers, one says that the two blasphemed: another that one of them checked him who was reviling the Lord.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… “For it is not at all meet,” saith He, “to judge others, when one is chargeable with the same things.” And why marvel at His establishing this law, when even the very thief knew it upon the cross, saying to the other thief, “Dost not thou fear God, seeing we are in the same condemnation;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
… for indeed the thieves insulted, and upbraided Him both of them. How then saith Luke that one “rebuked?”
St John Chrysostom † AD 407 Homilies on Philippians 7
… neither the consciousness of their own sins, nor their present punishment, nor their suffering the same things themselves, restrained their madness. Wherefore the one spake to the other, and silenced him by saying, “Dost thou not even fear God, seeing thou art in the same condemnation?” (
St John Chrysostom † AD 407 Homilies on Titus 5
… For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. “For why,” he says, “dost thou judge thy brother?” ( Rom. xiv. 10 .) But if they are not true, how great the fire. Hear what the thief says to his fellow-thief. “For we are also in the same condemnation.” (
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 2.1
… And whether it may be the case that the hearts of those who confess and die for the true faith in the unity of charity take precedence of each other in different points, the Lord Himself will know, by the hidden and wondrous dispensation of whose grace the thief hanging on the cross once for all confesses Him, and is sent on the selfsame day to paradise,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.16
… And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily, I say unto thee, To-day thou shalt be with me in paradise.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.11
For if we recall that thief who was by reason of a single confession admitted into paradise,
23:41
Tatian † AD 180 The Diatessaron 51
[44] And one of those two malefactors who were crucified with him reviled him, and [45] said, If thou art the Messiah, save thyself, and save us also. But his comrade rebuked him, and said, Dost thou not even fear God, being thyself also in this [46] condemnation?
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.3
… and when he gave Him up, and had washed his hands, he said, I am innocent of the blood of this just person . There is yet another witness of the sinlessness of Jesus,—the robber, the first man admitted into Paradise; who rebuked his fellow, and said, “ We receive the due reward of our deeds; but this man hath done nothing amiss
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.10
124. And how is Thy testimony, Lord Jesus, not true? Did not he who believed it, though he hung upon the cross, and paid the penalty for the crime he owned to, cast aside the deserts of the robber and gain the reward of the innocent?
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Tatian † AD 180 The Diatessaron 51
… But his comrade rebuked him, and said, Dost thou not even fear God, being thyself also in this [46] condemnation? And we with justice, and as we deserved, and according to our deed, have we been rewarded: but this man hath not done anything unlawful. [47]
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
XXIV. If you are a Simon of Cyrene, take up the Cross and follow. If you are crucified with Him as a robber,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.12
… “When ye shall see Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of God.” Do we deny that the prophets are in the kingdom of the Son, when even to a dying robber who said, “Remember me, when Thou comest into Thy kingdom,” the Lord made answer: “Verily, I say unto thee, to-day shalt thou be with Me in paradise.”
St Jerome † AD 420 The Letters of St. Jerome 107.2
… My hope is that the same faith which has gained you your daughter may win your father too, and that so you may be able to rejoice over blessings bestowed upon your entire family. You know the Lord’s promise: “The things which are impossible with men are possible with God.” It is never too late to mend. The robber passed even from the cross to paradise.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.7
… That way, from which let not thy foot wander. For in that he accused himself, he praised God, and made his own life blessed. He looked in hope for this from the Lord, and said to Him, “Lord, remember me when Thou comest into Thy kingdom.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 109.4
… Not even he, therefore, believed on Christ through their word, and yet his faith was such that he confessed that He whom he saw nailed to the cross would not only rise again, but would also reign, when he said, “Remember me when Thou comest into Thy kingdom.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.15
… he was content to receive it after a long delay; his hope rested on an object far remote. The day, however, was not postponed! The answer was, “This day shalt thou be with Me in Paradise.”
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Tatian † AD 180 The Diatessaron 51
… But his comrade rebuked him, and said, Dost thou not even fear God, being thyself also in this [46] condemnation? And we with justice, and as we deserved, and according to our deed, have we been rewarded: but this man hath not done anything unlawful. [47] And he said unto Jesus, Remember me, my Lord, when thou comest in thy kingdom. [48]
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… 38 and 49 ). In chap. xxiii. 2 , after the words “perverting the nation,” Marcion added, “and destroying the law and the prophets;” and again, after “forbidding to give tribute unto Cæsar,” he added, “and perverting women and children.” He also erased
Origen † AD 254 Origen's Commentary on the Gospel of John 10.21
… And since the word, “We rose with Him,” does not cover the whole of the resurrection, “in Christ shall all be made alive, but every one in his own order, Christ the first fruits, then they that are Christ’s at His coming, and then the end.” It belongs to the resurrection that one should be on the first day in the paradise of God,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.24
… For God has power, if He chooses, to give inheritance of life in heaven, and if it please Him, in the earth. Jesus our Lord said, Blessed are the poor in spirit, for theirs is the kingdom of heaven . And to one of those who were crucified with Him, who believed on him He swore:— Thou shalt be with Me to-day in the garden Eden .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.32
… so also between Father, if it be possible, let this cup pass away, from Me , and The cup which the Father hath given Me, shall I not drink it ? and further between My God, My God, why hast Thou forsaken Me ? and Verily I say unto thee, Today shalt thou be with Me in Paradise
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.34
… Could you believe that He feared the depths of the abyss, the scorching flames, or the pit of avenging punishment, when you listen to His words to the thief on the cross, Verily, I say unto thee, To-day shalt thou be with Me in Paradise
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.60
… must not doubt His resurrection, though we dare not deny He was buried . Jesus Christ was buried, for He died: He died, and even cried out at the moment of death, My God, My God, why hast Thou forsaken Me? Yet He, Who uttered these words, said also: Verily I say unto thee, This day shalt thou be with Me in Paradise
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… For he does not say, Behind the rills of water , but, Beside the rills of water , at the place where first the heads receive each their flow of waters. This tree is planted in that place whither the Lord, Who is Wisdom, leads the thief who confessed Him to be the Lord, saying: Verily I say unto thee, to-day shalt thou be with Me in Paradise
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 1
… viii. 22 ), when on earth He shewed us light from out of darkness, salvation from error, life from the dead, an entrance to paradise, from which Adam was cast out, and into which he again entered by means of the thief, as the Lord said, ‘This day shalt thou be with Me in paradise’ (
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 5
… For of old time, ‘death reigned from Adam to Moses;’ but now the divine voice hath said, ‘To-day shalt thou be with Me in Paradise.’ And the saints, being sensible of this, said, ‘Except the Lord had helped me, my soul had almost dwelt in hell.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… Out of the stream whence the fishers came up, He was baptized and came up Who incloses all things in his net; out of the stream the fish whereof Simon took, out of it the Fisher of men came up, and took him. With the Cross which catches all robbers, He caught up unto life that robber!
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.10
… And doubt not whether it is possible; for He who on this sacred Golgotha saved the robber after one single hour of belief, the same shall save thee also on thy believing
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.31
31. What power, O robber, led thee to the light? Who taught thee to worship that despised Man, thy companion on the Cross? O Light Eternal, which gives light to them that are in darkness! Therefore also he justly heard the words, Be of good cheer
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… As a Lamb He is silent, yet He is the Word, and is proclaimed by the Voice of one crying in the wilderness. He is bruised and wounded, but He healeth every disease and every infirmity. He is lifted up and nailed to the Tree, but by the Tree of Life He restoreth us; yea, He saveth even the Robber crucified with Him;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… If even He was numbered among the transgressors for you and your sin, do you become law-abiding for His sake. Worship Him Who was hanged for you, even if you yourself are hanging; make some gain even from your wickedness; purchase salvation by your death; enter with Jesus into Paradise,
St Gregory of Nyssa † AD 395 Against Eunomius 2.11
… and when those who were armed with swords and staves drew near to Him on the night before His Passion, He caused them all to go backward by saying “I am He ,” and again, when the dying thief besought Him to remember him, He showed His universal sovereignty by saying, “To-day shalt thou be with Me in Paradise
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.1.3
… that thou mayest seem to be seeking a reward from thy God alone, and not from men. For he who seeks it from man has his reward, but he who seeks it from God has eternal life, which none can give but the Lord of Eternity, as it is said: “Verily, I say unto thee, to-day shalt thou be with Me in Paradise.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
… yet He Who hung there trembled not. What was it that these signs betokened, but reverence for the Creator? That He hangs upon the Cross—this, thou Arian, thou regardest; that He gives the kingdom of God—this, thou regardest not. That He tasted of death, thou readest, but that He also invited the robber into paradise,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.7
… For He begs for us in that request those things which, as Man, He remembered were granted in paradise before the Fall, as also He spoke of it to the thief at His Passion: “Verily, verily, I say unto thee, today shalt thou be with Me in paradise.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
109. Mary, the mother of the Lord stood by her Son’s Cross; no one has taught me this but the holy Evangelist St. John. Others have related how the earth was shaken at the Lord’s passion, the sky was covered with darkness, the sun withdrew itself; that the thief was after a faithful confession received into paradise.
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 1
… He gave Paradise to man. He cast him out when he appeared unworthy, in order that by his dwelling outside, and through his dishonour, he might become better, and more self-restrained, and might appear worthy again of restoration. Since after those things he did become better, he brings him back again and says “To-day shalt thou be with me in Paradise.”
St John Chrysostom † AD 407 Two Homilies on Eutropius 2.17
… what more full of grace when he said “I have fought the good fight, I have finished the course, I have kept the faith.” What was more graceless than the soul of the robber? what more full of grace when he heard the words “Verily I say unto thee to-day shalt thou be with me in paradise?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
… But what can the saying mean? He holds out a sensible prize; even as Paul also doth, in that when he had said, “Honor thy father and thy mother,” he added, “For so shalt thou live long upon the earth.” And He Himself unto the thief again, “Today shalt thou be with me in Paradise.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 26
… As I think, that he might not seem to be inferior to the rest of the Apostles. For since they had companied with Christ, but Paul had not: He therefore caught up unto glory him also. “Into Paradise.” For great was the name of this place, and it was everywhere celebrated. Wherefore also Christ said, “To-day thou shalt be with Me in Paradise.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… 39 .) “Take up thy bed, and go unto thine house.” ( Matt. ix. 6 .) “Thou foul spirit, I say unto thee, come out of him.” ( Mark ix. 25 ; not verbally quoted.) “Be it unto thee even as thou wilt.” ( Matt. xv. 28 .) “If any one say (aught) unto you, ye shall say, The Lord hath need of him.” ( Mark xi. 3 .) “This day shalt thou be with Me in Paradise.” (
St Jerome † AD 420 The Letters of St. Jerome 16
… Nineveh was saved by its tears from the impending ruin caused by its sin. To what end, you ask, these far-fetched references? To this end, I make answer; that you in your greatness should look upon me in my littleness; that you, the rich shepherd, should not despise me, the ailing sheep. Christ Himself brought the robber from the cross to paradise,
St Jerome † AD 420 The Letters of St. Jerome 39.1
… For yours is the purity of an everlasting virginity. I feel confident that my words are true: conversion can never be too late. The words to the dying robber are a pledge of this: “Verily I say unto thee, today shalt thou be with me in paradise.”
St Jerome † AD 420 The Letters of St. Jerome 125.1
… No man is stronger, for he overcomes the Devil. No man is weaker, for he is overcome by the flesh. Both pairs of statements can be proved by many examples. For instance, the robber believes upon the cross and immediately hears the assuring words: “verily I say unto thee, To-day shalt thou be with me in paradise:”
St Augustine of Hippo † AD 430 The Confessions 9.3
… and now he lives in Abraham’s bosom. Whatever that may be which is signified by that bosom,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 33.1
… Who would grudge to the thief on the cross that deliverance was granted to him by the same Lord, and that Christ said that on that very day he should be with Him in the paradise of His Father?
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.22
Chapter 22.— 30. That the place of baptism is sometimes supplied by martyrdom is supported by an argument by no means trivial, which the blessed Cyprian adduces from the thief, to whom, though he was not baptized, it was yet said, "To-day shall thou be with me in Paradise."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.31
… and was accordingly possessed of obtuser affections, whilst he was in the violent ardour of his lust succumbing to the snares of the flesh, and by his wicked life aggravating his former sins, which had brought him to such a pass, by a still more abandoned course of earthly pleasures,—either heard upon the cross, “To-day shalt thou be with me in paradise,”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.14
… “I would be bold to say”—such are his words—“that they can attain to the forgiveness of their original sins, yet not so as to be admitted into the kingdom of heaven. Just as in the case of the thief on the cross, who confessed but was not baptized, the Lord did not give him the kingdom of heaven, but paradise;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.15
… where they shall be filled who hunger and thirst after righteousness, —such pasture as was found by him to whom it was said, “To-day shalt thou be with me in paradise.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.10
… for a short time the soul forsook the flesh, although destined by its own return to raise the flesh again to life. But I cannot say that the soul was separated from the Word. He said to the soul of the thief, “To-day shalt thou be with me in paradise.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 50.12
… now by faith, by sign, by the sacrament of baptism, by the bread and wine of the altar. Thou hast Christ now, but thou wilt have Him always; for when thou hast gone hence, thou wilt come to Him who said to the robber, “To-day shalt thou be with me in paradise.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 111.2
… But if any one would inquire, let him inquire rather how he may be with Him; not everywhere as He is, but wherever He may be. For when He said to the man that was expiating his crimes on the tree, and making confession unto salvation, “Today shalt thou be with me in paradise,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.23
… The Lord was in the middle Crucified; near Him were two thieves: the one mocked, the other believed: the one was condemned, the other justified: the one had his punishment both in this world, and that which shall be, but unto the other said the Lord, “Verily I say unto thee, To-day shalt thou be with Me in Paradise;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.11
… with his heart he believed, with his mouth he confessed. For neither to a man unrighteous and not already justified, would the Lord have said, “To-day shalt thou be with Me in Paradise,”
John Cassian † AD 435 The Conferences of John Cassian 1.14
… But if you care too to understand the words spoken to the thief “To-day thou shalt be with Me in Paradise,”
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Tatian † AD 180 The Diatessaron 51
[52] [Arabic, p. 196] And from the sixth hour darkness was on all the land unto the ninth [53] hour, and the sun became dark.
Tertullian † AD 220 The Five Books Against Marcion 4.42
… Isaiah says: “I will clothe the heavens with blackness.” This will be the day, concerning which Amos also writes: And it shall come to pass in that day, saith the Lord, that the sun shall go down at noon and the earth shall be dark in the clear day.” (At noon) the veil of the temple was rent”
Arnobius † AD 327 The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 1.53
… An earthquake shook the world, the sea was heaved up from its depths, the heaven was shrouded in darkness, the sun’s fiery blaze was checked, and his heat became moderate;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.19
56. Matthew proceeds thus: “And, behold, the veil of the temple was rent in twain from the top to the bottom.” Mark’s version is also as follows: “And the veil of the temple was rent in twain from the top to the bottom.” Luke likewise gives a statement in similar terms: “And the veil of the temple was rent in the midst.”
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St Justin Martyr † AD 165 Dialogue with Trypho 105
… Hence also God by His Son teaches us for whose sake these things seem to have been done, always to strive earnestly, and at death to pray that our souls may not fall into the hands of any such power. For when Christ was giving up His spirit on the cross, He said, ‘Father, into Thy hands I commend my spirit,’
Tatian † AD 180 The Diatessaron 52
… and in that hour one of them hasted, and took a sponge, and filled it with that [3] vinegar, and fastened it on a reed, and brought it near his mouth to give him a [4] drink. And when Jesus had taken that vinegar, he said, Everything is finished. [5] But the rest said, Let be, that we may see whether Elijah cometh to save him. [6, 7]
Tertullian † AD 220 The Five Books Against Marcion 4.42
… , laboured to present to us the very Christ! He calls with a loud voice to the Father, “Into Thine hands I commend my spirit,”
Tertullian † AD 220 Against Praxeas 25
… We have, moreover, in that other Gospel a clear revelation, i.e. of the Son’s distinction from the Father , “My God, why hast Thou forsaken me?” and again, (in the third Gospel,) “Father, into Thy hands I commend my spirit.”
Tertullian † AD 220 Against Praxeas 26
… He is also ignorant of the last day and hour, which is known to the Father only. He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father. He has power to ask, if He will, legions of angels from the Father for His help. He exclaims that God had forsaken Him. He commends His spirit into the hands of the Father.
Tertullian † AD 220 Against Praxeas 30
… “And the Lord hath delivered Him up for our offences.” In this manner He “forsook” Him, in not sparing Him; “forsook” Him, in delivering Him up . In all other respects the Father did not forsake the Son, for it was into His Father’s hands that the Son commended His spirit.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.31
… Whose whole nature was so overwhelmed by agony that in those moments on the Cross He cried, My God, My God, why hast Thou forsaken Me ? forced by the bitterness of His pain to complain that He was forsaken: Who, destitute of the Father’s help, gave up the ghost with the words, Father, into Thy hands I commend My Spirit
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.32
… so also between Father, if it be possible, let this cup pass away, from Me , and The cup which the Father hath given Me, shall I not drink it ? and further between My God, My God, why hast Thou forsaken Me ? and Verily I say unto thee, Today shalt thou be with Me in Paradise , and between Father, into Thy hands I commend My Spirit
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.9
… These impious assertions are based on the words, My soul is sorrowful even unto death , and “ Father if it be possible let this cup pass away from Me ” , and also, My God, My God, why hast Thou forsaken Me ? to which they also add, Father into Thy hands I commend My Spirit .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.34
34. But perhaps you think your impiety has still an opportunity left to see in the words, Father, into Thy hands I commend My Spirit
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.60
… He died, and even cried out at the moment of death, My God, My God, why hast Thou forsaken Me? Yet He, Who uttered these words, said also: Verily I say unto thee, This day shalt thou be with Me in Paradise , and He Who promised Paradise to the thief cried aloud, Father, into Thy hands I commend My Spirit; and having said this He gave up the Ghost
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.71
71. If then He said, My God, My God, why hast Thou forsaken Me , and Father, into Thy hands I commend My Spirit
St Hilary of Poitiers † AD 367 Homilies on the Psalms 53.1
… and for this cause he was found a man after God’s own heart. For although twelve legions of angels might have come to the help of the Lord in His hour of passion, yet that He might perfectly fulfil His service of humble obedience, He surrendered Himself to suffering and weakness, only praying with the words: Father into Thy hands I commend My spirit
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.33
… And wouldest thou know that He laid not down His life by violence, nor yielded up the ghost against His will? He cried to the Father, saying, Father, into Thy hands I commend My spirit
St Gregory of Nyssa † AD 395 Against Eunomius 5.5
… And as fire that lies in wood hidden below the surface is often unobserved by the senses of those who see, or even touch it, but is manifest when it blazes up, so too, at His death (which He brought about at His will, Who separated His soul from His Body, Who said to His own Father “Into Thy hands I commend My Spirit
St Ambrose of Milan † AD 397 On the Holy Spirit 2.6
… for Scripture often designates the soul of man by the word spirit, as you read: “Who creates the spirit of man within him.” So, too, the Lord signified His Soul by the word Spirit, when He said: “Into Thy hands I commend My Spirit.”
St Jerome † AD 420 Against the Pelagians 3.6
… so that, forsooth, you bewail yourself, and pour out prayers because you are holy, pure, and innocent, a man of stainless lips, free from all falsehood, and endowed with a power like that of God. Christ prayed thus on the cross: “My God, my God, why hast Thou forsaken Me? Why art Thou so far from helping Me?” And, again,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.18
… For his version is thus: “And Jesus, crying with a loud voice, said, Father, into Thy hands I commend my spirit: and saying this, He gave up the ghost.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“That which can be mastered was mastered; that which can be crucified was crucified, but He that had power alike to dwell in it and to leave it said ‘Father into thy hands I commend my Spirit,’
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.3.12
12. When on the cross the Lord Christ said, “Father into Thy hands I commend my spirit,”
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Tatian † AD 180 The Diatessaron 52
… and after his resurrection they entered into the holy city and [11] appeared unto many. And the officer of the footsoldiers, and they that were with him who were guarding Jesus, when they saw the earthquake, and the things which came [12] to pass, feared greatly, and praised God, and said,
Tertullian † AD 220 The Five Books Against Marcion 4.42
… and so the phantom and the spirit disappeared together, and were nowhere to be seen. Nothing therefore remained upon the cross, nothing hung there, after “the giving up of the ghost;” there was nothing to beg of Pilate, nothing to take down from the cross, nothing to wrap in the linen, nothing to lay in the new sepulchre.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… 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.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.20
… “And when the centurion which stood over against Him saw that He so cried out, and gave up the ghost, he said, Truly this was the Son of God.” Luke’s report runs thus: “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.”
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Tatian † AD 180 The Diatessaron 52
… and after his resurrection they entered into the holy city and [11] appeared unto many. And the officer of the footsoldiers, and they that were with him who were guarding Jesus, when they saw the earthquake, and the things which came [12] to pass, feared greatly, and praised God, and said, This man was righteous; and, [13] Truly he was the Son of God.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… Do not tell me then, that so and so hath done me grievous mischief, but just consider what Christ did near the Cross itself, wishing to amend by His kiss the traitor by whom He was on the point of being betrayed. And see with how much power to shame him. For He says, “Judas, betrayest thou the Son of Man with a kiss?” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.21
… Luke has likewise connected his narrations as follows: “And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all His acquaintance and the women that followed Him from Galilee stood afar off beholding these things.”
Anonymous The Teaching of Addæus the Apostle 1
… unless those who crucified Him had known that He was the Son of God, they would not have had to proclaim the desolation of their city, nor would they have brought down Woe! upon themselves.
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Tatian † AD 180 The Diatessaron 52
… [22] One of them was Mary Magdalene; and Mary the mother of James the little and [23] [Arabic, p. 198] Joses, and the mother of the sons of Zebedee, and Salome, and many others which came up with him unto Jerusalem; and they saw that.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 50
[3.] And when did the Jews “seek Him”? Luke saith that the women mourned over Him, and it is probable that many others, both at the time and when the city was taken, remembered Christ and His miracles, and sought His presence. (
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Tatian † AD 180 The Diatessaron 52
[24] And when the evening of the Friday was come, because of the entering of the [25] sabbath,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.22
… “And, behold, there was a man named Joseph, a councillor; and he was a good man, and a just (the same had not consented to the counsel and deed of them): he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God. This man went unto Pilate, and begged the body of Jesus.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… Observe with admiration, the harmony of terms, and how consistently and continuously the word body is introduced. The illustrious Luke, too, relates just in the same way how Joseph begged the body and after he had received it treated it with due rites.
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Tatian † AD 180 The Diatessaron 52
[24] And when the evening of the Friday was come, because of the entering of the [25] sabbath, there came a rich man, a noble of Ramah,
Tertullian † AD 220 The Five Books Against Marcion 4.42
… If Christ had departed, He had taken away the phantom also. The only shift left to the impudence of the heretics, is to admit that what remained there was the phantom of a phantom! But what if Joseph knew that it was a body which he treated with so much piety? That same Joseph “who had not consented” with the Jews in their crime?
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Worship Him Who was hanged for you, even if you yourself are hanging; make some gain even from your wickedness; purchase salvation by your death; enter with Jesus into Paradise, so that you may learn from what you have fallen. Contemplate the glories that are there; let the murderer die outside with his blasphemies; and if you be a Joseph of Arimathæa,
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Origen † AD 254 Origen Against Celsus 2.69
… But, for the present, it is sufficient to notice the clean linen in which the pure body of Jesus was to be enwrapped, and the new tomb which Joseph had hewn out of the rock, where “no one was yet lying,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.23
… “And he bought fine linen, and took Him down, and wrapped Him in the linen, and laid Him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.” Luke reports it in those terms: “And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.”
23:54
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… He is not here, but is risen: remember how He spake unto you when He was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered His words. And they returned from the sepulchre, and told all these things unto the eleven, and to all the rest.”
23:55
Tatian † AD 180 The Diatessaron 52
… And they left [35] Jesus there because the sabbath had come in, and because the tomb was near. And they pushed a great stone, and thrust it against the door of the sepulchre, and [36] went away. And Mary Magdalene and Mary that was related to Joses came to [37] [Arabic, p. 199] the sepulchre after them,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… 14 .) For this is a powerful weapon in temptations; and to this they had been trained. [“Continuing with one accord.”] Good. ( καλὥς ). Besides, the present temptation directed them to this: for they exceedingly feared the Jews. “With the women,” it is said: for he had said that they had followed Him: “and with Mary the mother of Jesus.” (
23:56
Tatian † AD 180 The Diatessaron 52
… And they pushed a great stone, and thrust it against the door of the sepulchre, and [36] went away. And Mary Magdalene and Mary that was related to Joses came to [37] [Arabic, p. 199] the sepulchre after them, and sat opposite the sepulchre, and saw the [38] body, how they took it in and laid it there.
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 5.1
… And Luke says: “They rested the Sabbath-day, according to the commandment. Now, upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared; and they found the stone rolled away from the sepulchre.”
23:1
St Augustine † AD 430 de Con. Ev. lib. iii. c. 7.
Luke, after he had finished relating the denial of Peter, recapitulated all that took place concerning our Lord during the morning, mentioning some particulars which the others omitted; and so he has composed his narrative, giving a similar account with the rest, when he says, And the whole multitude of them arose, and led him to Pilate, &c.
St Bede † AD 735
That the word of Jesus might be fulfilled which He prophesied of His own death, He shall be delivered to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judæa.
St Augustine † AD 430 lib. iii. c. 8.
He next relates what happens before Pilate, as follows, And they began to accuse him, saying, We found this fellow perverting our nation, &c. Matthew and Mark do not give this, though affirming that they accused Him, but Luke has laid open the very charges which they falsely brought against Him.
Theophylact † 1107
Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the people? Was it that He might take possession of the kingdom? But this is incredible to all, for when the whole multitude wished to choose Him for their king, He was aware of it, and fled.
St Bede † AD 735
Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render unto Cæsar the things which be Cæsar’s; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Art thou the King of the Jews, &c.
Theophylact † 1107
It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help Thee, art accused of seeking a kingdom, for which Thou wouldest need many to help Thee, and much money.
St Bede † AD 735
He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, Thou sayest.
Theophylact † 1107
Now they finding nothing else to support their calumny, have resort to the aid of clamour, for it follows, And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. As if they said, He perverts the people, not in one part only, but beginning from Galilee He arrives at this place, having passed through Judæa. I think then that they purposely made mention of Galilee, as desirous to alarm Pilate, for the Galilæans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts of the Apostles.
St Bede † AD 735
But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue.
St Ambrose † AD 397
Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm, the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.
The Latin text
Augustinus de Cons. Evang
Postquam complevit Lucas narrando Petri negationem, recapitulavit quae cum domino gesta sunt circa mane, commemorans quaedam quae alii tacuerunt; atque ita contexuit narrationem, similia aliis narrans, cum dicit et surgens multitudo eorum duxerunt illum ad Pilatum
Beda
Ut impleretur sermo Iesu quem de sua morte praedixit: tradetur gentibus, scilicet Romanis: nam Pilatus Romanus erat, eumque Romani in Iudaeam praesidem miserant
Augustinus de Cons. Evang
Deinde apud Pilatum gesta sic narrat: coeperunt autem eum accusare, dicentes: hunc invenimus subvertentem gentem nostram, et prohibentem tributa dari Caesari, et dicentem se Christum regem esse. Hoc Matthaeus et Marcus non dixerunt, cum tamen dicerent quod eum accusabant; sed iste etiam ipsa crimina quae falso obiecerunt, aperuit
Theophylactus
Evidenter autem adversantur veritati: non enim dominus prohibuit dare censum, sed magis dare iussit. Qualiter autem populum subvertebat, an ut regnum aggrederetur? Sed hoc est incredibile cunctis: quia volente multitudine tota eum in regem eligere, sciens fugit
Beda
Duobus autem domino obiectis, scilicet quod et tributa Caesari dari prohibuerit, et se Christum regem diceret, potuit fieri ut illud quod dominus ait: reddite quae sunt Caesaris Caesari, etiam Pilatum audisse contigerit. Ideoque causam hanc quasi apertum Iudaeorum mendacium parvipendens, solum quod nesciebat, de regni verbo interrogandum putavit. Sequitur Pilatus autem interrogavit eum, dicens: tu es rex Iudaeorum?
Theophylactus
Mihi videtur quod hoc a Christo quaesierit contemptum obiecti criminis subsannando; quasi dicat: tu pauper, humilis, nudus, cui nullus adiutor, accusaris de regni ambitione, ad quod opus est multorum adiutorium et sumptus
Beda
Eodem autem verbo praesidi, quo et principibus sacerdotum respondet, ut propria sententia condemnetur; sequitur enim at ille respondens ait: tu dicis
Theophylactus
Illi autem, cum nihil aliud faveret eorum calumniae, recurrunt ad clamorum subsidia; sequitur enim at illi invalescebant, dicentes: commovet populum, docens per universam Iudaeam, incipiens a Galilaea usque huc; quasi dicant: pervertit populum, nec in una parte tantum, sed a Galilaea incepit, et hucusque pervenit, transiens per Iudaeam. Puto autem eos non absque causa meminisse Galilaeae; sed volentes incutere timorem Pilato. Galilaei enim schismatici fuerunt, et nova tentantes, qualis fuit Iudas Galilaeus, cuius in actibus apostolorum fit mentio
Beda
His autem verbis non illum, sed se accusant. Docuisse enim populum et a pristini temporis ignavia docendo commovisse, talique actu totam terram promissionis pertransisse, non criminis, sed indicium est virtutis
Ambrosius
Accusatur autem dominus, et tacet, quia defensione non indiget: ambiant defendi qui timent vinci. Non ergo accusationem tacendo confirmat, sed despicit, non refellendo. Quid ergo timeret qui non ambit salutem? Salus omnium suam prodit, ut acquirat omnium
23:6
St Bede † AD 735
Pilate having determined not to question our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilæan. And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy, sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord’s country might be the person either to acquit or punish Him; for it follows, And as soon as he knew that he belonged to Herod’s jurisdiction.
Theophylact † 1107
Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction.
St Gregory the Great † AD 604 Mor. 10. c. 31.
Now Herod wished to make proof of Christ’s fame, desiring to witness His miracles; for it follows, And when Herod saw Jesus, he was glad, &c.
Theophylact † 1107
Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to hear from His mouth what He could say. Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, ordereth His words with discretion, (Ps. 112:5.) thought it right in such a case to be silent. For a word uttered to one whom it profiteth nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing.
St Ambrose † AD 397
He was silent and did nothing, for Herod’s unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ’s wonderful works in the Gospel.
St Gregory the Great † AD 604 Mor. 22. c. 16.
From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God’s word, both they who were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they hear, yet never follow what they praise.
St Gregory the Great † AD 604 Mor. 10. c. 31.
The Redeemer therefore though questioned held His peace, though expected disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a white robe.
St Ambrose † AD 397
It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world.
Theophylact † 1107
Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change. But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod’s authority, as it is added, And they were made friends, &c. Observe the Devil every where uniting together things separate, that he may compass the death of Christ. Let us blush then, if for the sake of our salvation we keep not even our friends in union with us.
St Ambrose † AD 397
Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord’s Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by the devotion of their faith to the Jewish people; that they too may with the glory of their majesty clothe the body of Christ, which before they had despised.
St Bede † AD 735
Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians.
The Latin text
Beda
Pilatus de praemissa accusatione non interrogandum dominum ratus, se ipsum magis nacta occasione cupit ab eo iudicando liberum reddere; unde dicitur Pilatus autem audiens Galilaeam, interrogavit si homo Galilaeus esset. Et ne contra eum quem insontem et propter invidiam traditum cognoverat, sententiam dare cogeretur, Herodi eum misit audiendum, ut ipse potius eum, qui eius patriae tetrarcha existebat, vel absolveret vel puniret. Sequitur et ut cognovit quod de Herodis potestate esset, remisit eum ad Herodem, qui et ipse Hierosolymis erat illis diebus
Theophylactus
In hoc sequitur legem Romanam, quae iubebat quemlibet a principe suae iurisdictionis condemnari
Gregorius Moralium
Christi autem famam Herodes explorare voluit, cum eius miracula videre concupivit. Sequitur Herodes autem viso Iesu, gavisus est valde: erat enim cupiens ex multo tempore videre illum
Theophylactus
Non tamquam lucraturus quidquam utilitatis ex eius aspectu; sed patiens novorum cupidinem, credebat videre quemdam extraneum hominem; de quo audierat quod sapiens et mirificus esset; unde sequitur eo quod audierat multa de illo et sperabat signum aliquod videre ab eo fieri. Volebat etiam audire ab eo quid diceret; et ideo interrogat eum quasi derisorie se habens ad ipsum, et eum subsannans. Sequitur interrogabat autem illum multis sermonibus. Iesus, qui cuncta ratione peregit, et qui, teste David, suos sermones in iudicio disponit, pium esse iudicavit in talibus habere silentium: sermo enim prolatus ei cui nihil proficit, condemnationis fit causa; unde sequitur et ipse nihil ei respondebat
Ambrosius
Tacuit et nihil fecit: quia nec illius credulitas merebatur videre divina; et dominus iactantiam declinabat; et forte typice in Herode omnes impii significantur, qui si legi non crediderint et prophetis, mirabilia Christi opera in Evangelio videre non possunt
Gregorius Moralium
Hoc etiam audientes nos oportet addiscere ut quoties auditores nostri nostra volunt quasi laudando cognoscere, non autem sua perversa mutare, omnino taceamus; ne si ostentationis studio verbum Dei loquimur, et illorum quae erat culpa esse non desinat, et nostra quae non erat, fiat. Multa autem sunt quae audientis animum produnt; maxime si auditores nostri et semper laudant quod audiunt, et nunquam quod laudant sequuntur
Gregorius Moralium
Inquisitus ergo redemptor tacuit, expectatus miracula adhibere contempsit, seseque apud se in occultis retinens, eos quos exteriora quaerere comperit, ingratos foris reliquit, magis eligens aperte a superbientibus despici quam a non credentibus vacua voce laudari; unde sequitur stabant autem principes sacerdotum et Scribae constanter accusantes eum. Sprevit autem illum Herodes cum exercitu suo, et illusit indutum veste alba, et remisit ad Pilatum
Ambrosius
Non otiosum quod veste alba induitur ab Herode, immaculatae tribuens indicia passionis, quod agnus Dei sine macula cum gloria mundi peccata susciperet
Theophylactus
Tu autem considera, quod per ea quae facit Diabolus, impeditur: congerit derisiones et opprobria in Christum, ex quibus declaratur quod dominus seditiosus non sit; alioquin non derideretur plebe reddita suspecta, et novitatibus gaudente. Missio autem Christi a Pilato ad Herodem fit amicitiae communis exordium, quasi Pilato non usurpante sibi subditos ditioni Herodis; unde subditur et facti sunt amici Herodes et Pilatus in ipso die: nam antea inimici erant ad invicem. Attende Diabolum ubique coniungentem disiuncta, ut Christi peragat necem. Erubescamus ergo nos, si causa nostrae salutis nec amicos in proprio foedere conservemus
Ambrosius
In typo etiam Herodis atque Pilati qui amici ex inimicis per Iesum Christum facti sunt, et plebis Israelis et populi gentilis figura servatur, quod per domini passionem utriusque sit futura concordia; ita tamen ut prius populus nationum capiat Dei verbum, et ad populum Iudaeorum fidei suae devotionem transmittat, ut illi quoque gloria maiestatis suae corpus vestiant Christi quod ante despexerant
Beda
Vel hoc Herodis et Pilati foedus significat, quod gentiles et Iudaei genere et religione et mente dissidentes, in Christianis persequendis consentiunt
23:13
St Augustine † AD 430
Luke returns to those things which were going on before the governor, from which He had digressed in order to relate what took place with Herod; saying as follows, And Pilate, when he had called, &c. from which we infer, that he has omitted the part wherein Pilate questioned our Lord what He had to answer to His accusers.
St Ambrose † AD 397
Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death is done unto him. They both refuse to pronounce Him guilty, yet for fear’s sake, Pilate gratifies the cruel desires of the Jews.
Theophylact † 1107
Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.
St Bede † AD 735
Perish then those writings, which, composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ.
Theophylact † 1107
Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him.
St Bede † AD 735
As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.
Theophylact † 1107
For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned, as they asked Jonathan of Saul. And hence it is now added, with respect to their petition, And they cried all at once, Away with this man, and release unto us Barabbas, &c. (1 Sam. 14:45.)
St Ambrose † AD 397
Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affords a figurative resemblance, for Barabbas is in Latin, the son of a father. Those then to whom it is said, Ye are of your father the Devil, are represented as about to prefer to the true Son of God the son of their father, that is, Antichrist.
St Bede † AD 735
Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.
Theophylact † 1107
Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.
St Bede † AD 735
With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful.
Theophylact † 1107
Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.
St Bede † AD 735
This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John’s words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate’s diligent questioning, they resort at last to prayers only; entreating that He might be crucified.
Theophylact † 1107
They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will.
St John Chrysostom † AD 407
For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy’s sake, or by the privilege of the feast, ought He to be let free.
The Latin text
Augustinus de Cons. Evang
Rediens Lucas ad ea quae apud praesidem gerebantur, unde digressus erat ut narraret quod apud Herodem actum est, ita dicit: Pilatus autem convocatis principibus sacerdotum et magistratibus et plebe, dixit ad eos: obtulistis mihi hunc hominem quasi avertentem populum; et ecce ego coram vobis interrogans nullam causam invenio in homine isto ex his in quibus eum accusatis. Hic intelligimus eum praetermisisse quemadmodum a domino quaesierit quid accusatoribus responderet
Ambrosius
Hic Pilatus Christum absolvit iudicio, crucifigit ministerio. Ad Herodem mittitur, ad Pilatum remittitur; unde sequitur sed neque Herodes: nam remisi vos ad illum; et ecce nihil dignum morte actum est ei. Etsi uterque reum non pronuntiat, ob metum tamen, alienae crudelitati studiis Pilatus obsequitur
Theophylactus
Duorum ergo virorum testimonio Iesus insons ostenditur; Iudaei vero, qui accusabant, nullum testem obtulerunt, cui credere oporteret. Vide ergo quomodo superet veritas. Iesus tacet, et testantur inimici: proclamant Iudaei, et nullus eorum attestatur clamoribus
Beda
Pereant ergo scripta quae post tanto tempore contra Christum composita, non illum apud Pilatum magicae artis accusatum, sed componentes, apud dominum perfidiae et falsitatis accusandos esse demonstrant
Theophylactus
Lentus ergo Pilatus, nec satis pro veritate severus, quia timebat accusationes, subiungit emendatum ergo illum dimittam
Beda
Quasi dicat: flagris illum et ludibriis quantum iubetis afficiam, dummodo innoxium sanguinem non sitiatis. Sequitur necesse autem habebat dimittere eis per diem festum unum. Necesse habebat non imperialis legis sanctione, sed annua gentis consuetudine devictus, cui per talia gaudebat placere
Theophylactus
Romani enim Iudaeis concesserant secundum leges et ritus proprios conversari. Mos autem patrius erat Iudaeis petere damnatos a principe, sicut a Saule Ionatham petiverunt; unde et de eorum petitione nunc subditur exclamavit autem simul universa turba, dicens: tolle hunc, et dimitte nobis Barabbam. Qui erat propter seditionem quamdam factam in civitate, et homicidium, missus in carcerem
Ambrosius
Non immerito homicidae absolutionem petunt qui flagitabant innocentis exitium. Tales leges habet iniquitas, ut quod oderit innocentia, scelus diligat. In quo tamen nominis interpretatio speciem dat figurae: Barabbas enim patris filius Latine dicitur. Illi ergo quibus dicitur: vos ex patre Diabolo estis, vero Dei filio, patris sui filium, idest Antichristum, praelaturi esse produntur
Beda
Haeret autem Iudaeis usque hodie sua petitio: quia enim data sibi optione, pro Iesu latronem, pro salvatore interfectorem elegerunt; merito salutem vitamque perdiderunt, et latrociniis se ac seditionibus intantum subiecerunt ut et patriam et regnum suum perdiderint
Theophylactus
Sic ergo gens olim sancta furit ad caedendum; Pilatus gentilis caedem prohibet; sequitur enim iterum autem Pilatus locutus est ad illos, volens dimittere Iesum. At illi succlamabant dicentes: crucifige, crucifige eum
Beda
Pessimo enim genere mortis occidere innocentem, hoc est crucifigere, desiderant. Pendentes enim in ligno crucifixi, clavis ad lignum pedibus manibusque confixis, producta morte necabantur, ne dolor citius finiretur. Verum a domino electa erat mors crucis, quam Diabolo superato, tamquam trophaeum, in frontibus fidelium erat positurus
Theophylactus
Tertio autem Pilatus Christum absolvit; sequitur enim ille autem tertio dixit ad illos: quid enim mali fecit iste? Nullam causam mortis invenio in eo. Corripiam ergo illum, et dimittam
Beda
Hanc correptionem qua populo satisfacere, ne usque ad crucifigendum salvatorem saevirent, ne Pilatus quaerebat, non solum obtulisse, sed etiam deridendo et flagellando exhibuisse, verba Ioannis testantur. Quia vero totam accusationem quam adversus dominum detulerunt, sollicita Pilati interrogatione videbant evacuatam, tandem ad solas se preces convertunt; unde sequitur at illi instabant vocibus magnis, postulantes ut crucifigeretur; et invalescebant voces eorum
Theophylactus
Tertio clamant contra Christum, ut per trinam hanc vocem, suam esse occisionem Christi approbent, quam petendo extorserunt; sequitur enim et Pilatus adiudicavit fieri petitionem eorum. Dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem; Iesum vero tradidit voluntati eorum
Chrysostomus
Putabant enim hoc se posse astruere, quod Iesus deterior esset latrone, et adeo nequam ut neque pro pietate neque pro festi praerogativa deberet liberari
23:26
The Gloss non occ.
Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon one Simon, &c.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 10.
But John relates that Jesus bore His own cross, from which is understood that He was Himself carrying His cross, when He went forth to that place which is called Calvary; but as they journeyed Simon was forced into the service on the road, and the cross was given him to carry as far as that place.
Theophylact † 1107
For no one else accepted to bear the cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian they imposed as it were to his dishonour the bearing of the cross, which others refused. Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. (Isa. 9:6.) For the government of Christ is His cross; for which the Apostle says, God hath exalted him. (Phil. 2:9.) And as for a mark of dignity, some wear a belt, others a head dress, so our Lord the cross. And if thou seekest, thou wilt find that Christ does not reign in us save by hardships, whence it comes that the luxurious are the enemies of the cross of Christ.
St Ambrose † AD 397
Christ therefore bearing His cross, already as a conqueror carried His trophies. The cross is laid upon His shoulders, because, whether Simon or Himself bore it, both Christ bore it in the man, and the man in Christ. Nor do the accounts of the Evangelists differ, since the mystery reconciles them. And it is the rightful order of our advance that Christ should first Himself erect the trophy of His cross, then hand it down to be raised by His martyrs. He is not a Jew who bears the cross, but an alien and a foreigner, nor does he precede but follow, according as it is written, Let him lake up his cross, and follow me. (Matt. 16:24, Luke 9:23.)
St Bede † AD 735
Simon is by interpretation “obedient,” Cyrene “an heir.” By this man therefore the people of the Gentiles are denoted, who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord’s Passion. For a village is in Greek called πάγος, from whence Pagans derive their name.
Theophylact † 1107
Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labours, going forward to Jerusalem, that is, heavenly liberty. Hereby also we receive no slight instruction. For to be a master after the example of Christ, a man must himself first take up his cross, and in the fear of God crucify his own flesh, that he may so lay it upon those that are subject and obedient to him. But there followed Christ a great company of people, and of women.
St Bede † AD 735
A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded His death were rejoicing that they should see Him dying, the women weeping that He was about to die. But He was followed by the weeping only of women, not because that vast crowd of men was not also sorrowful at His Passion, but because the less esteemed female sex could more freely give utterance to what they thought.
St Cyril of Alexandria † AD 444
Women also are ever prone to tears, and have hearts easily disposed to pity.
Theophylact † 1107
He bids those who weep for Him cast their eyes forward to the evils that were coming, and weep for themselves.
St Cyril of Alexandria † AD 444
Signifying that in the time to come women would be bereft of their children. For when war breaks out upon the land of the Jews, all shall perish, both small and great. Hence it follows, For, behold, the days are coming, in the which they shall say, Blessed are the barren, &c.
Theophylact † 1107
Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore.
St Bede † AD 735
By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural, when captivity by an enemy is threatening, to seek for refuge in fastnesses or hidden places, where men may lie concealed. And so it follows, Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For Josephus relates, that when the Romans pressed hard upon them, the Jews sought hastily the caverns of the mountains, and the lurking places in the hills. It may be also that the words, Blessed are the barren, are to be understood of those of both sexes, who have made themselves eunuchs for the kingdom of heaven’s sake, and that it is said to the mountains and hills, Fall upon us, and Cover us, because all who are mindful of their own weakness, when the crisis of their temptations breaks upon them, have sought to be protected by the example, precepts, and prayers, of certain high and saintly men. It follows, But if they do these things in a green tree, what shall be done in the dry?
St Gregory the Great † AD 604 Mor. 12. c. 4
He has called Himself the green wood and us the dry, for He has in Himself the life and strength of the Divine nature; but we who are mere men are called the dry wood.
Theophylact † 1107
As though He said to the Jews, If then the Romans have so raged against Me, a fruit-bearing and ever flourishing tree, what will they not attempt against you the people, who are a dry tree, destitute of every lifegiving virtue, and bearing no fruit?
St Bede † AD 735
Or as if He spake to all: If I who have done no sin being called the tree of life, do not depart from the world without suffering the fire of my Passion, what torment think ye awaits those who are barren of all fruits?
Theophylact † 1107
But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.
The Latin text
Glossa
Posita condemnatione Christi, convenienter agitur de crucifixione, cum dicitur et cum ducerent eum, apprehenderunt Simonem quemdam Cyrenensem venientem de villa, et imposuerunt ei crucem portare post Iesum
Augustinus de Cons. Evang
Ioannes autem narrat quod Iesus baiulabat sibi crucem: unde intelligitur quod ipse sibi portabat crucem cum exiret in eum qui dicitur Calvariae locum. Simon autem in itinere angariatus est, cui data est portanda crux usque ad locum: nullus enim aliorum acceptabat crucem baiulare, eo quod lignum detestabile putabatur; et ideo Simoni Cyrenaeo, quasi in quamdam iacturam imposuerunt crucem portare, quam alii recusabant. Hic adimpletur illud: cuius principatus super humerum eius: principatus enim Christi est crux eius, propter quam, secundum apostolum, Deus eum exaltavit. Et sicut in signum dignitatis alii balteum, alii mitram portant; sic et dominus crucem. Et si inquiras, invenies non aliter in nobis regnare Iesum, nisi per asperitates: quo fit ut deliciosi inimici sint Christi crucis
Ambrosius
Christus ergo crucem baiulans, iam trophaeum suum victor attulit; crux super humeros imponitur, quia sive Simon, sive ipse portaverit, et Christus in homine et homo portavit in Christo. Nec discordant Evangelistarum sententiae, quando concordat mysterium. Et bonus ordo nostri profectus est, ut prius crucis suae trophaea ipse erigeret, deinde martyribus traderet erigendum. Non Iudaeus est qui crucem portat, sed alienigena atque peregrinus, nec praecedit, sed sequitur, iuxta hoc quod scriptum est: tollat crucem suam, et sequatur me
Beda
Simon autem obediens, Cyrene heres interpretatur; unde per eum populi gentium designantur, qui quondam peregrini et hospites testamentorum, nunc obediendo facti sunt Dei heredes. De villa autem Simon egrediens, crucem portat post Iesum, cum Paganis ritibus derelictis vestigia dominicae passionis obedienter amplectitur. Villa enim Graece pagos vocatur, a qua Pagani nomen trahunt
Theophylactus
Vel ille tollit crucem Christi, qui venit a villa, idest dimittit hunc mundum et opera eius, in Ierusalem, idest in supernam libertatem, tendens. Ex hoc etiam non modicum sumitur documentum. Quia enim ad modum Christi magister est, debet ipse prius tollere crucem, et timore Dei propriam carnem configere; et sic subditis et obedientibus eam imponere. Sequitur autem Christum etiam multitudo plebis et mulierum; nam subditur sequebatur autem illum multa turba populi et mulierum, quae plangebant et lamentabantur eum
Beda
Multa quidem turba crucem domini, sed non una eademque mente sequebatur: nam populus qui eius mortem impetraverat, ut morientem laetus aspiceret; mulieres vero, ut moriturum plorarent. Non autem ideo solus mulierum planctus sequebatur, quia non etiam innumerus virorum coetus de eius erat passione moestissimus; sed quia femineus, quasi contemptibilior, sexus liberius poterat quod senserat ostentare
Cyrillus
Amans etiam lacrymarum est semper sexus femineus, et mentem habens flexibilem ad pietatem
Theophylactus
Per hoc etiam significabatur quod multitudo magna Iudaeorum esset post crucem itura, credens in Iesum. Sed et mens infirma, quae significatur per feminam, si sumpta cordis contritione per poenitentiam fleat, sequitur Iesum propter nostram salutem afflictum. Flebant igitur mulieres per compassionem. Eum autem qui ultro patitur, flere non oportet, sed magis ei applaudere; et ideo eas flere vetat; sequitur enim conversus autem Iesus ad illas dixit: filiae Ierusalem, nolite flere super me
Beda
Cuius scilicet cita resurrectio mortem solvere potest, cuius mors et omnem mortem et ipsum mortis destructura est auctorem. Notandum autem, cum filias Ierusalem appellat, quod non solae quae cum eo venerant a Galilaea, sed et eiusdem urbis cives et mulieres adhaeserunt
Theophylactus
Mandat deplorantibus eum in futura mala prospectum intendere, et super illis flere; sequitur enim super vos ipsas flete, et super filios vestros
Cyrillus
Significans in futuro mulieres liberis esse orbandas: nam irruente bello in terram Iudaeorum, cuncti simul peribunt magni et parvi; unde sequitur quia ecce venient dies in quibus dicent: beatae steriles, et ventres qui non genuerunt, et ubera quae non lactaverunt
Theophylactus
Cum scilicet feminae crudeliter suos assabunt filios, et venter qui produxerat, flebiliter iterato recipiet genitum
Beda
In quo die, venturae a Romanis obsidionis et captivitatis tempus significat, de quibus supra dixerat: vae praegnantibus et nutrientibus in illis diebus. Naturale est autem, imminente captivitate hostili, alta vel abdita, quibus abscondantur homines, refugia quaerere; unde sequitur tunc incipient montibus dicere: cadite super nos; et collibus: operite nos. Refert enim Iosephus, instantibus sibi Romanis, certatim Iudaeos cavernas montium colliumque petisse speluncas. Potest autem et ex superfluo quod beatificandas dicit steriles, de his intelligi qui utrolibet sexu se castraverunt propter regnum caelorum; montibus collibusque dici cadite super nos, et operite nos; cum quilibet suae fragilitatis memores, ingruente tentationum articulo, sublimium quorumcumque virorum quaesierint exemplis, monitis et precibus defendi. Sequitur quia si in viridi ligno haec faciunt, in arido quid fiet?
Gregorius Moralium
Se lignum viride, et nos lignum aridum dixit: quia ipse in se vim divinitatis habuit; nos vero, qui puri homines sumus, lignum aridum appellamur
Theophylactus
Quasi dicat Iudaeis: si ergo in me, lignum fructiferum, iugiter virens, taliter saevierunt Romani, quid non attentabunt erga vos? Populum dico, quasi lignum aridum, privatum qualibet vivificante virtute, nec ullum fructum ferentem
Beda
Vel quasi omnibus diceret: si ego, qui peccatum non feci, lignum vitae appellatus, sine igne passionis a mundo non exeo; quid putas eis manere tormenti qui sunt fructibus vacui?
Theophylactus
Malam autem opinionem de domino innuere volens Diabolus, etiam latrones faciebat crucifigi cum eo; unde sequitur ducebantur autem et alii duo nequam cum eo ut interficerentur
23:33
St Athanasius † AD 373 Hom. in Pass. Dom.
When mankind became corrupted, then Christ manifested His own body, that where corruption has been seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam.
St Bede † AD 735
Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound.
St Cyril of Alexandria † AD 444
The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He doth not suffer in His divine nature, and that He suffered in His human.
Eusebius † AD 339
But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to shew that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ’s death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing that men of old deified those who were destined to a like end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknowledged the true God, who having vanquished death is adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the healthgiving death, that the disciples with secret faith might behold the resurrection after death. Whereunto they were taught to lift up their own hopes, that despising death they might embark cheerfully in the conflict with error.
St Athanasius † AD 373 de Inc. Verb. Dei.
Now our Saviour came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His resurrection. For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shewn to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John’s was; He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangeth upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles, joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven.
Theophylact † 1107
Because also by a tree death bad entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree.
St Gregory of Nyssa † AD 395 Orat. 1. de Res. Christ.
But the figure of the cross from one centre of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where.
St Augustine † AD 430 de Gr. Nov. Test. Ep. 140.
For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to longsuffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace.
St John Chrysostom † AD 407 Hom. 87. in Matt.
Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honoured. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified.
St Bede † AD 735
But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand.
The Latin text
St Athanasius
Ubi corruptum est genus humanum, ibi Christus proprium corpus exposuit; ut ubi seminata est corruptio, ibidem incorruptio oriatur: propter quod in loco Calvariae crucifigitur; dicitur enim et postquam venerunt in locum qui vocatur Calvariae, ibi crucifixerunt eum: quem locum doctores Iudaeorum aiunt esse sepulcrum Adae
Beda
Vel aliter. Foris portam loca erant in quibus truncabantur capita damnatorum, et Calvariae, idest decollatorum, sumpserunt nomen. Et sic pro omnium salute quasi noxius inter noxios crucifigitur; ut ubi abundavit peccatum, superabundet et gratia
Cyrillus
Non autem ipse unigenitus Dei filius in propria natura qua Deus est, passus est quae sunt corporis; sed magis in natura terrena. Decet enim utrumque de uno et eodem filio dici: scilicet et non pati divine, et passum esse humanitus
Eusebius
Si autem aliter post conversationem cum hominibus evanescens subito evolaret, fugiens mortem: ab hominibus compararetur phantasmati: et quemadmodum si quis incombustibile quoddam nobis vas et praevalens ignis naturae vellet ostendere, flammae illud traderet, et consequenter a flamma illud illaesum extraheret, sic Dei verbum volens ostendere instrumentum, quo usus est ad humanam salutem, esse praevalens morti; mortale morti exposuit ad demonstrandam eius naturam; deinde post modicum a morte illud eripuit in signum divinae virtutis. Et prima quidem causa mortis Christi haec est: secunda vero divinae potestatis ostensio, corpus Christi inhabitantis: cum enim antiquitus deificarent homines, communem exitum mortis sortito, quos heroas et divos nominabant: docuit illum solum mortuum verum esse fatendum quem bravia victoriae, morte prostrata, decorant. Tertia ratio est victima pro toto genere hominum mactanda; qua oblata, tota potestas Daemonum periit, et error quilibet est sedatus. Est et alia causa salutiferae mortis: ut discipuli occulta fide conspicerent resurrectionem post mortem; ad quam propriam spem erigere docebantur; ut mortem contemnentes, agonem contra errores inirent alacriter
Chrysostomus
Non autem sui mortem, quam non habebat, cum sit vita, sed hominum, venit consumpturus salvator: unde non propria morte corpus deposuit, sed ab hominibus illatam sustinuit. Sed et si aegrotavisset corpus eius, et in conspectu omnium solveretur, inconveniens erat eum qui sanaret aliorum languores, habere proprium corpus affectum languoribus. Sed et si absque aliquo morbo seorsum alicubi corpus deposuisset, ac deinde rursus se offerret, non crederetur ei de resurrectione disserenti: oportet enim mortem resurrectionem praecedere. Cur ergo resurrectionem palam quidem praedicaret, clanculo vero moreretur? Nimirum si latenter haec evenissent, quod excogitarent homines incredulitatis calumnias? Quomodo pateret Christi in mortem victoria, nisi coram omnibus eam patiens, per incorruptionem corporis probasset extinctam? Sed dices: decebat saltem gloriosam mortem sibi excogitare, ut evitaret ignominiam crucis. Sed et si hoc fecisset, suspectum se reddidisset, quasi non habens virtutem contra quamlibet mortem. Sicut ergo pugil prosternens illum quem hostes obtulerint, ostenditur excellentior omnibus; sic omnium vita ab hostibus illatam, quam putabant esse diram et infamem et detestabilem, mortem in cruce suscepit, ut hac interempta, dominium mortis totaliter destruatur. Propter quod non caput ei amputatur ut Ioanni; neque sectus est, ut Isaias; ut corpus integrum et indivisibile morti servet, et non fiat occasio volentibus Ecclesiam dividere. Volebat etiam supportare quam incurreramus maledictionem; maledictam mortem, scilicet crucis, suscipiendo, secundum illud Deut. 21: maledictus homo qui pendet in ligno. In cruce etiam expansis manibus moritur, ut altera quidem manu veterem populum, altera eos qui sunt ex gentibus trahat, utrosque sibi coniungens. Moriens etiam in cruce a Daemonibus expiat aerem, et ascensum nobis parat in caelum
Theophylactus
Quia etiam per lignum mors intraverat, necesse erat ut per lignum exterminaretur; et ut dominus per ligni dolores invictus transiens confutaret delectationem provenientem ex ligno
Gregorius Nyssenus
Sed et figura crucis a medio contactu in quatuor extrema partita, significat virtutem et providentiam eius qui in ea pependit, ubique diffusam
Augustinus de quaest. Nov. et Veter. Testam
Non frustra etiam tale genus mortis elegit, ut latitudinis et altitudinis et longitudinis et profunditatis, de quibus apostolus loquitur, magister existeret. Nam latitudo est in eo ligno quod transversum desuper figitur: hoc ad bona opera pertinet, quia ibi extenduntur manus. Longitudo in eo quod ab ipso ligno usque ad terram conspicuum est: ibi enim quodammodo statur, idest persistitur et perseveratur; quod longanimitati tribuitur. Altitudo est in ea ligni parte quae ab illo quod transversum figitur, sursum versus relinquitur: hoc est ad caput crucifixi, quia bene sperantium superna expectatio est. Iam vero illud ex ligno quod fixum occultatur, unde totum illud exurgit, profunditatem significat gratuitae gratiae
Chrysostomus
Duos etiam latrones utrinque crucifixerunt, ut eorum suspicionis fieret particeps; unde sequitur et latrones, unum a dextris, alterum a sinistris. Sed non ita evenit: nam de illis nihil dicitur; huius autem crux ubique honoratur. Reges diademata deponentes, assumunt crucem: in purpuris, in diadematibus, in armis, in mensa sacrata, ubique terrarum crux emicat. Non talia sunt humana: viventibus enim illis qui egerunt strenue, arrident propria gesta, his autem pereuntibus pereunt. Sed in Christo totum contrarium: nam ante crucem omnia moesta; ut autem crucifixus est, omnia clariora facta sunt; ut noscas non purum hominem esse crucifixum
Beda
Duo autem latrones cum Christo crucifixi significant eos qui sub fide Christi, vel agonem martyrii vel continentiae arctioris instituta subeunt; sed qui haec pro aeterna gloria faciunt, dexteri latrones; qui autem humanae laudis intuitu, sinistri latronis actus imitantur
23:34
St John Chrysostom † AD 407
Because the Lord had said, Pray for them that persecute you, (Matt. 5:44.) this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their guilt by faith.
St Bede † AD 735
Nor must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, rather than to confess Him whom they knew to be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, as He adds, For they know not what they do.
A Greek expositor
But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with a loud voice proclaimed Him to be the Son of God.
St Ambrose † AD 397
It is important then to consider, in what condition He ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek not the appliances of the world. Now Adam was overcome who sought for a covering. He overcame who laid aside His covering. He ascends such as nature formed us, God being our Creator. Such as the first man had dwelt in paradise, such did the second man enter paradise. But about to ascend the cross rightly, did He lay aside His royal garments, that you may know that He suffered not as God, but as man, though Christ is both.
St Athanasius † AD 373 Hom. in Pass. Dom.
He also who for our sakes took upon Him all our conditions, put on our garments, the signs of Adam’s death, that He might put them off, and in their stead clothe us with life and incorruption. It follows, And they parted his raiment among them, and cast lots.
Theophylact † 1107
For perhaps many of them were in want. Or perhaps rather they did this as a reproach, and from a kind of wantonness. For what treasure did they find in His garments?
St Bede † AD 735
But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 12.
This matter indeed was briefly related by the three first Evangelists, but John more distinctly explains how it was done.
Theophylact † 1107
They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? for it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for the end. And the rulers also with them derided.
St Augustine † AD 430 ubi sup.
Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders.
St Bede † AD 735
And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.
St Athanasius † AD 373 ubi sup.
Now our Lord being truly the Saviour, wished not by saving Himself, but by saving His creatures, to be acknowledged the Saviour. For neither is a physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Saviour had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Saviour, but by dying. For truly a much greater salvation does the death of the Saviour bring to men, than the descent from the cross.
A Greek expositor
Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer Him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Saviour, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled. (Prov. 9:5.)
Theophylact † 1107
But the soldiers offered Christ vinegar, as it were ministering unto a king, for it follows, saying, If thou art the king of the Jews, save thyself.
St Bede † AD 735
And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.
The Latin text
Chrysostomus
Quia dominus dixerat: orate pro persequentibus vos, hoc etiam crucem ascendens fecit; unde sequitur Iesus autem dicebat: pater, dimitte illis: non quia non posset ipse relaxare, sed ut nos pro persequentibus orare doceret, non solum verbo, sed et opere. Dixit autem dimitte eis, si poenituerunt: favet enim poenitentibus, si velint post tantam nequitiam, reatus per fidem diluere
Beda
Neque putandum est hic eum frustra orasse; sed in eis qui post eius passionem crediderunt, quod orabat, impetrasse. Notandum sane, quod non pro eis oravit qui filium Dei intellexerunt crucifigere, nec confiteri voluerunt; sed pro eis qui nesciebant quid facerent, zelum Dei habentes, sed non secundum scientiam; unde subdit non enim sciunt quid faciunt
Graecus
Permanentes vero post crucem in infidelitate nullus per ignorantiam iuvari putabit, signis, miraculis, sonora voce eum praedicantibus esse Deum
Ambrosius
Refert ergo considerare qualis crucem ascendat: nudum enim video. Talis ergo ascendat qui saeculum vincere parat, ut saeculi adiumenta non quaerat. Victus est autem Adam qui vestimenta quaesivit; vicit ille qui tegumenta deposuit, et talis ascendit quales nos auctore Deo natura formavit; talis in Paradiso primus homo habitaverat, talis in Paradisum homo secundus intravit. Pulchre autem ascensurus crucem regalia vestimenta deposuit, ut scias quasi hominem passum esse, non quasi Deum regem, etsi utrumque Christus
St Athanasius
Qui etiam cunctas conditiones nostras causa nostri suscepit, induit vestimenta nostra, signa mortificationis Adae, ut exuat illa et horum vice induat nos vitam et incorruptionem. Sequitur dividentes vero vestimenta eius, miserunt sortes
Theophylactus
Forsitan enim plures eorum egebant; vel forte magis ad opprobrium hoc faciebant et ex quadam lascivia: quid enim pretiosum inveniebant in vestibus?
Beda
In sorte autem gratia Dei commendata est: quia cum sors mittitur, non personae cuiusdam vel meritis, sed occulto Dei iudicio ceditur
Augustinus de Cons. Evang
Hoc quidem breviter dictum est a tribus Evangelistis; Ioannes autem distinctius hic explicat quemadmodum hoc gestum sit
Theophylactus
Deludentes igitur hoc agebant: nam ubi principes subsannabant, quid dicere oportet de vulgo? Sequitur enim et stabat populus, qui scilicet petierat eum crucifigi, expectans, scilicet finem; et deridebant eum principes cum eis
Augustinus de Cons. Evang
Quia principes dixit, nec addidit sacerdotum, omnes primates generali nomine complexus est, ut ibi possent intelligi Scribae et seniores
Beda
Quia etiam nolentes confitentur quod alios salvos facit; sequitur enim dicentes: alios salvos fecit, seipsum salvum faciat, si hic est Christus Dei electus
St Athanasius
Dominus autem vere salvator non salvando seipsum, sed creaturam liberando, volebat cognosci salvator. Neque enim medicus, quia sibi medetur, medicus esse cognoscitur, nisi erga languidos artem probet: sic dominus salvator existens, non habebat opus salutis, neque descendendo de cruce volebat cognosci salvator, sed moriendo; multo namque maiorem salutem mors salvatoris affert hominibus quam descensus de cruce
Graecus
Videns autem Diabolus nullum esse sibi defensaculum, titubabat; et quasi aliud non valens, tentavit ulterius propinari salvatori acetum ad bibendum; sequitur enim illudebant autem ei et milites accedentes, et acetum offerentes illi: quod contra seipsum facere Diabolus ignorabat: nam amaritudinem irae ex praevaricatione legis actam, qua cunctos detinebat, salvatori praebebat; quam illa sumens consumebat, ut vice aceti, vinum det nobis in potum, quod sapientia miscuit
Theophylactus
Obtulerunt autem milites Christo acetum, quasi regi subministrantes; sequitur enim dicentes: si tu es rex Iudaeorum, salvum te fac
Beda
Et notandum, quod Iudaei vocabulum Christi Scripturae sibi auctoritate creditum blasphemantes irrident; milites vero, utpote Scripturarum nescii, non Christo, sed regi Iudaeorum insultant
23:38
Theophylact † 1107
Observe a second time the device of the devil turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that He was crucified because He made Himself King. For it is said, In Greek, Latin, and Hebrew, by which it was signified, that the most powerful of the nations, (as the Romans,) the wisest, (as the Greeks,) those who most worshipped God, (as the Jewish nation,) must be made subject to the dominion of Christ.
St Ambrose † AD 397
And rightly is the title placed above the cross, because Christ’s kingdom is not of the human body, but of the power of God. I read the title of the King of the Jews, when I read, My kingdom is not of this world. (John 18:36.) I read the cause of Christ written above His head, when I read, And the Word was God. (John 1:1.) For the head of Christ is God. (1 Cor. 11:3.)
St Cyril of Alexandria † AD 444
Now one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due reward of our deeds.
St John Chrysostom † AD 407
Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of one kind; the judgment of God who searches the heart of another. And in the former case punishment follows after confession, but here confession is made unto salvation. But he also pronounces Christ innocent, adding, But this man hath done nothing wrong: as if to say, Behold a new injury, that innocence should be condemned with crime. We kill the living, He raised the dead. We have stolen from others, He bids us give up even what is our own. The blessed thief thus taught those that stood by, uttering the words by which he rebuked the other. But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows, And he said to Jesus, Lord, remember me when thou comest into thy kingdom. Thou beholdest the Crucified, and thou acknowledgest Him to be thy Lord. Thou seest the form of a condemned criminal, and thou proclaimest the dignity of a king. Stained with a thousand crimes, thou askest the Fountain of righteousness to remember thy wickedness, saying, But I discover thy hidden kingdom; and thou turnest away my public iniquities, and acceptest the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness.
St Gregory the Great † AD 604 Mor. 18. c. 40.
On the cross nails had fastened his hands and feet, and nothing remained free from torture, but his heart and tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is written, With the heart he might believe unto righteousness, with the mouth he might confess unto salvation. (Rom. 10:10.) But the three virtues which the Apostle speaks of, (1 Cor. 13:13.) the thief suddenly filled with grace both received and preserved on the cross. He had faith, for example, who believed that God would reign whom he saw dying equally with himself. He had hope who asked for an entrance into His kingdom. He preserved charity also zealously in his death, who for his iniquity reproved his brother and fellow-thief, dying for a like crime to his own.
St Ambrose † AD 397
A most remarkable example is here given of seeking after conversion, seeing that pardon is so speedily granted to the thief. The Lord quickly pardons, because the thief is quickly converted. And grace is more abundant than prayer; for the Lord ever gives more than He is asked for. The thief asked that He should remember him, but our Lord answers, Verily I say unto thee, This day shall thou be with me in Paradise. To be with Christ is life, and where Christ is, there is His kingdom.
Theophylact † 1107
And as every king who returns victorious carries in triumph the best of his spoils, so the Lord having despoiled the devil of a portion of his plunder, carries it with Him into Paradise.
St John Chrysostom † AD 407
Here then might one see the Saviour between the thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the thief into Paradise before the whole world, before the Apostles. By a mere word and by faith alone he entered into Paradise, that no one after his sins might despair of entrance. Mark the rapid change, from the cross to heaven, from condemnation to Paradise, that you may know that the Lord did it all, not with regard to the thief’s good intention, but His own mercy. But if the reward of the good has already taken place, surely a resurrection will be superfluous. For if He introduced the thief into Paradise while his body remained in corruption without, it is clear there is no resurrection of the body. Such are the words of some, But shall the flesh which has partaken of the toil be deprived of the reward? Hear Paul speaking, Then must this corruptible put on incorruption. (1 Cor. 15:53.) But if the Lord promised the kingdom of heaven, but introduced the thief into Paradise, He does not yet recompense him the reward. But they say, Under the name of Paradise He signified the kingdom of heaven, using a well-known name in addressing a thief who knew nothing of difficult teaching. Now some do not read it, This day shall thou be with me in Paradise, but thus, I say unto thee on this day, and then follows, thou shalt be with me in Paradise. But we will add a still more obvious solution. For physicians when they see a man in a desperate state, say, He is already dead. So also the thief, since he no longer fears his falling back to perdition, is said to have entered Paradise.
Theophylact † 1107
This however is more true than all, that although they have not obtained all the promises, I mean, the thief and the other saints in order that without us they might not be made perfect, (Heb. 11:40.) they are notwithstanding in the kingdom of heaven and Paradise.
St Gregory of Nyssa † AD 395
Here again, we must examine how the thief should be thought worthy of Paradise, seeing that a flaming sword prevents the entrance of the saints. But observe that the word of God describes it as turning about, so as it should obstruct the unworthy, but open a free entrance to life to the worthy.
St Gregory the Great † AD 604 Mor. 12. c. 9.
Or that flaming sword is said to be turning, because that He knew the time would come when it must be removed; when He in truth should come, who by the mystery of His incarnation was to open to us the way of Paradise.
St Ambrose † AD 397
But it must also be explained how the others, that is, Matthew and Mark, introduced two thieves reviling, while Luke, one reviling, the other resisting him. Perhaps this other at first reviled, but was suddenly converted. It may also have been spoken of one, but in the plural number; as in the Hebrews, They wandered in goat-skins, and they were sawn asunder; (Heb. 11:37.) whereas Elijah alone is related to have had a goat-skin, and Isaiah to have been sawn asunder. But mystically, the two thieves represent the two sinful people who were to be crucified by baptism with Christ, (Rom. 6:3.) whose disagreement likewise represents the difference of believers.
St Bede † AD 735
For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived of the gift which they have received.
The Latin text
Theophylactus
Aliam attende sagacitatem Daemonis agitatam in Christum: triplici enim litterarum figura promulgabat accusationem Iesu, ne scilicet quemquam transeuntium lateat quod ob hoc suspensus fuerat, quia se regem faciebat; dicitur enim erat autem et superscriptio scripta super illum litteris Graecis, Latinis et Hebraicis: hic est rex Iudaeorum: per quod significabatur, potentissimas gentium quales erant Romani, prudentissimas, quales Graeci, maxime Deum colentes, quale fuit Iudaeorum genus, subici debere imperio Christi
Ambrosius
Merito autem supra crucem ponitur titulus; quia non humani corporis, sed divinae potestatis est regnum quod habet Christus. Lego titulum regis Iudaeorum, cum lego: regnum meum non est de hoc mundo; lego causam Christi super caput eius scriptam, cum lego: et Deus erat verbum: caput enim Christi Deus
Cyrillus
Alter autem latronum eadem cum Iudaeis eructabat; sequitur enim unus autem de his qui pendebant latronibus blasphemabat eum, dicens: si tu es Christus, salvum fac teipsum et nos. Alter refrenabat voces ipsius; sequitur enim respondens autem alter increpabat eum, dicens: neque tu times Deum, qui in eadem damnatione es? Sed et proprium reatum confessus est, subdens et nos quidem iuste, nam digna factis recipimus
Chrysostomus
Hic fungitur vice iudicis, condemnatus, et incipit de veritate censere qui coram Pilato post multa tormenta confessus est scelera. Quia aliud est homo censor, quem latent intima, et aliud Deus, qui mentes penetrat: et ibi quidem post confessionem poena subsequitur, hic autem confessio fit ad salutem. Sed et Christum pronuntiat innocentem, cum subdit hic vero nihil mali fecit; quasi dicat: novam vide iniuriam; honestatem damnari cum scelere. Nos viventes occidimus, hic mortuos suscitavit; nos aliena sumus furati, hic et sua iubet tribuere. Beatus igitur latro astantes docebat, talia disserens, quibus alterum increpabat. Sed ut videt extinctos auditus astantium, redit consequenter ad eum qui novit praecordia; sequitur enim et dicebat ad Iesum: domine, memento mei cum veneris in regnum tuum. Crucifixum aspicis, at dominum profiteris: condemnati vides figuram, et regis praedicas dignitatem: mille malis imbutus, postulas iustitiae fontem reminisci tuae nequitiae. Sed dices: video quidem apparens opprobrium, sed intueor latens regnum; et tu avertis mea publica scelera, et acceptas fidem intentionis occultae. Discipulum veritatis usurpavit nequitia, discipulum nequitiae non commutabit veritas?
Gregorius Moralium
In cruce clavi manus eius pedesque ligaverant; nihilque a poenis in eo liberum nisi cor et lingua remanserunt. Inspirante Deo, totum illud ei obtulit quod in se liberum invenit; ut iuxta hoc quod scriptum est corde crederet ad iustitiam, ore confiteretur ad salutem. Tres autem virtutes quas apostolus memorat, subito repletus gratia, et accepit latro, et servavit in cruce. Fidem namque habuit, qui regnaturum Deum credidit, quem secum pariter morientem vidit: spem habuit, qui regni eius aditum postulavit: qui caritatem quoque in morte sua vivaciter tenuit, qui fratrem et collatronem pro simili scelere morientem de iniquitate sua redarguit
Ambrosius
Pulcherrimum autem datur affectandae conversionis exemplum, quod tam cito latroni venia relaxatur. Cito ignoscit dominus, quia cito ille convertitur, et uberior est gratia quam precatio: semper enim dominus plus tribuit quam rogatur. Ille rogabat, ut memor sui esset; de domino autem sequitur et dixit illi Iesus: amen dico tibi, hodie mecum eris in Paradiso. Vita est enim esse cum Christo; et ubi Christus, ibi regnum
Theophylactus
Et quemadmodum quisque rex victoriosus rediens ex triumpho optima praedarum fert secum, sic et dominus praedatus portionem diabolicarum praedarum, scilicet latronem, ducit secum in Paradisum
Chrysostomus
Erat ergo videre salvatorem in medio latronum, trutinam iustitiae trutinantem fidem et infidelitatem. Expulit Diabolus de Paradiso Adam, Christus latronem impulit ante totum orbem et ante apostolos. Nudo verbo, sola fide in Paradisum introivit, ne quia post errores introitum desperaret. Attende celeritatem a cruce in caelos, a condemnatione in Paradisum, ut noveris non ad benevolentiam illius, sed ad clementiam dominum totum fecisse. Si autem iam facta est bonorum retributio, numquid supervacua erit resurrectio? Si enim introduxit latronem in Paradisum, corpus autem eius corruptum remansit foris, liquet non esse resurrectionem corporum. Haec dicunt illi: sed caro, quae fuit laborum particeps, numquid privabitur praemiis? Audi Paulum dicentem: oportet corruptibile hoc incorruptionem induere. Sed si dominus pollicitus est regnum caelorum, introduxit autem latronem in Paradisum, nondum ei retribuit praemia. Sed dicunt: nomine Paradisi regnum caelorum nominavit, usitato nomine utens dum alloqueretur latronem, qui nihil audierat de arduis documentis. Quidam autem non sic legunt hodie mecum eris in Paradiso, sed sic: dico tibi hodie; et consequenter: mecum eris in Paradiso. Sed adhuc evidentiorem solutionem subiungemus: nam medici cum vident aliquem desperatum, dicunt: iam mortuus est; sic et latro, quoniam non amplius timebatur eius regressus ad perditionem, dicitur Paradisum intrasse
Theophylactus
Hoc tamen est verius omnibus, quod quamvis non omnia promissa sortiti sunt et latro et alii sancti, ne sine nobis consummarentur, ut dicitur in epistola ad Hebraeos, sunt tamen in regno caelorum et in Paradiso
Gregorius Nyssenus
Hoc iterum oportet discutere: quomodo latro censeatur dignus Paradiso, cum sanctis flammea framea prohibeat introitum. Sed attende quod sermo divinus eum versatilem dicit, ut indignis quidem obviet, dignis vero liberum ad vitam patefaciat aditum
Gregorius Moralium
Vel illa romphaea flammea versatilis dicitur, pro eo quod fuisset quandoque venire tempus ut etiam removeri debuisset: quando scilicet veniret qui suae incarnationis mysterio Paradisi nobis iter aperiret
Ambrosius
Sed et illud solvendum est, quia alii, scilicet Matthaeus et Marcus, duos conviciantes inducunt latrones; iste unum conviciantem, unum repugnantem: fortasse et iste prius conviciatus est, sed repente conversus est. Potuit etiam de uno pluraliter dici, sicut est illud: in caprinis pellibus ambulabant (...) secti sunt, cum solus Elias melotidem habuisse, Isaias sectus esse doceatur. Mystice autem duo latrones duos populos peccatores significant per Baptismum crucifigendos esse cum Christo; quorum dissensio diversitatem pariter credentium significat
Beda
Quicumque enim baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus. Per Baptismum autem, cum peccatores essemus, abluimur: sed alii, dum Deum in carne passum laudant, coronantur; alii, dum aut fidem aut opera Baptismi habere renuerunt, dono quod accepere, privantur
23:44
St Cyril of Alexandria † AD 444
As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, (Amos 8:9.) which was a manifest token that the souls of those who crucified Him would suffer darkness.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 17.
What is here said of the darkness, the other two Evangelists, Matthew and Mark, confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.
St Augustine † AD 430 de Civ. Dei, l. iii. c. 15.
This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon. PSEUDO-DIONYSIUS. (Dion. Areop. ad Polye.) When we were both at Heliopolis together, we both saw at the same time in a marvellous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun’s diameter. (ad diametrum solis.) Besides, we observed that this obscuration began from the east, and having reached as far as the sun’s western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things.
A Greek expositor
This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.
St Ambrose † AD 397
The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that the light of faith might rise again.
St Bede † AD 735
But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.
Theophylact † 1107
By this then our Lord shewed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open.
St Ambrose † AD 397
The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new veils of faith. The covering of the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now revealed to us.
Theophylact † 1107
Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.
St Ambrose † AD 397
It took place also at that time when every mystery of Christ’s assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said.
St Bede † AD 735
By invoking the Father He declares Himself to be the Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father.
St Ambrose † AD 397
The flesh dies that the Spirit may rise again. The Spirit is commended to the Father, that heavenly things also may be loosed from the chain of iniquity, and peace be made in heaven, which earthly things should follow.
St John Chrysostom † AD 407
Now this voice teaches us, that the souls of the saints are not henceforth shut up in hell as before, but are with God, Christ being made the beginning of this change.
St Athanasius † AD 373 de Incar. et cout. Ar.
For He commends to His Father through Himself all mankind quickened in Him; for we are His members; as the Apostle says, Ye are all one in Christ. (Gal. 3:28.)
St Gregory of Nyssa † AD 395 Orat. i. de Res.
But it becomes us to enquire how our Lord distributes Himself into three parts at once; into the bowels of the earth, as He told the Pharisees; into the Paradise of God, as He told the thief; into the hands of the Father, as it is said here. To those however who rightly consider, it is scarcely worthy of question, for He who by His divine power is in every place, is present in any particular place.
St Ambrose † AD 397
His spirit then is commended to God, but though He is above He yet gives light to the parts below the earth, that all things may be redeemed. For Christ is all things, and in Christ are all things.
St Gregory of Nyssa † AD 395 ut sup.
There is another explanation, that at the time of His Passion, His Divinity being once united to His humanity, left neither part of His humanity, but of its own accord separated the soul from the body, yet shewed itself abiding in each. For through the body in which He suffered death He vanquished the power of death, but through the soul He prepared for the thief an entrance into Paradise. Now Isaiah says of the heavenly Jerusalem, which is no other than Paradise, Upon my hands I have painted thy walls; (Is. 49:16. ap. LXX.) whence it is clear, that he who is in Paradise dwelleth in the hands of the Father.
St John Damascene † AD 749 Hom. de Sabb. San.
Or to speak more expressly, In respect of His body, He was in the grave, in respect of His soul, He was in hell, and with the thief in Paradise; but as God, on the throne with His Father and the Holy Spirit.
Theophylact † 1107
But crying with a loud voice He gives up the ghost, because He had in Himself the power of laying down His life and taking it up again.
St Ambrose † AD 397
He gave up His Spirit, because He did not lose it as one unwilling; for what a man sends forth is voluntary, what he loses, compulsory.
The Latin text
Cyrillus
Postquam cruci tradiderunt dominum omnium, mundi machina lugebat proprium dominum, et obtenebrata est lux in meridie, secundum Amos, unde dicitur erat autem fere hora sexta, et tenebrae factae sunt in universa terra usque ad horam nonam: quod erat manifestum indicium, quod forent passurae caliginem crucifigentium animae
Augustinus de Cons. Evang
Hoc autem quod de tenebris dictum est, etiam alii duo, Matthaeus et Marcus, contestantur. Addit autem Lucas, unde factae sunt tenebrae, cum subdit et obscuratus est sol
Augustinus de Civ. Dei
Quam solis obscurationem non canonico cursu siderum accidisse satis ostendit, quod tunc erat Pascha Iudaeorum, quod plena luna solemniter agitur; regularis autem solis defectio non nisi in fine lunae contingit
Dionysius ad Polycarpum
Cum ambo apud Heliopolim essemus, ambo simul incidentem mirabiliter soli lunam notabamus (non enim eiusce coniunctionis tunc aderat tempus), ipsamque rursus ab hora nona usque in vesperam ad solis diametrum, supra naturae vires restitutam. Insuper et eam lunae incidentiam observavimus ab oriente coepisse, et usque ad solaris corporis finem pervenisse: ac tum demum resilisse, nec ex ea, ut assolet, parte luminis defectum et restitutionem contigisse, sed ex adverso diametri
Graecus
Hoc igitur prodigium factum est ut pateret quod qui mortem susceperat, gubernator esset totius creaturae
Ambrosius
Sol etiam occidit sacrilegis, ut funesti spectaculum sceleris obumbraret; tenebrae effusae sunt oculis perfidorum, ut fidei lumen resurgeret
Beda
Volens autem Lucas miraculum miraculo adiungere, subiungit et velum templi scissum est medium. Hoc expirante domino factum est, sicut Matthaeus et Marcus contestantur, sed Lucas praeoccupando narravit
Theophylactus
Per hoc autem dominus ostendebat, quod non erunt ulterius sancta sanctorum inaccessibilia; sed tradita in manus Romanorum inquinarentur, et eorum aditus pateret
Ambrosius
Velum etiam scinditur, quo duorum populorum divisio, et synagogae profanatio declaratur. Scinditur velum vetus, ut Ecclesia nova fidei suae vela suspendat. Synagogae velamen suspenditur, ut religionis interna mysteria revelata, mentis cernamus intuitu
Theophylactus
Per hoc etiam ostenditur quod velum, quod sequestrabat nos a sacris quae sunt in caelo, disrumpitur, idest Dei inimicitia et peccatum
Ambrosius
Deinde etiam ubi acetum bibit, assumptae mortalitatis impletum est omne mysterium, et immortalitas sola remansit; unde sequitur et clamans voce magna ait Iesus: pater, in manus tuas commendo spiritum meum
Beda
Patrem invocando, filium Dei se esse declarat: spiritum vero commendando, non defectum suae virtutis, sed confidentiam eiusdem cum patre potestatis insinuat
Ambrosius
Caro moritur, ut resurgat spiritus; patri commendatur, ut caelestia quoque ab iniquitatis vinculo solverentur, et pax fieret in caelo, quam terrena sequerentur
Cyrillus
Haec autem vox edocet quod animae sanctorum non deinceps in Inferno clauduntur, ut prius; sed apud Deum sunt, huius rei facto Christo principio
St Athanasius
Commendat enim patri se per universos mortales in se vivificatos: nam sumus membra eius, secundum illud apostoli: omnes unum estis in Christo
Gregorius Nyssenus
Decet autem quaerere qualiter in eodem tempore dominus tripartitur seipsum: in viscera terrae, ut dixerat Pharisaeis; in Paradisum Dei, ut dixit latroni; in manus paternas, ut nunc dicitur. Sed recte considerantibus, hoc nec quaestione dignum videtur: nam qui ubique est per divinam potentiam, quolibet loco adest
Ambrosius
Commendatur ergo patri spiritus; sed cum sit in superioribus, illuminat et Inferna, ut universa redimantur; etenim Christus omnia, et in Christo omnia
Gregorius Nyssenus
Alia solutio est, quod in tempore passionis neutram partem humanitatis semel unita divinitas dimisit, sed animam de corpore sponte disiunxit, sed tamen in utroque permanentem ostendit: nam per corpus, in quo mortem suscepit, confutavit mortis potentiam; per animam vero latroni paravit introitum Paradisi. Dicit autem Isaias de superna Ierusalem, quae a Paradiso non est alia: super manus meas depinxi moenia tua. Unde palam est quod existens in Paradiso manus patris inhabitabat
Damascenus
Vel expressius loquendo, in sepulcro erat secundum corpus, in Inferno secundum animam; sed sicut Deus, in Paradiso cum latrone, et in throno erat cum patre et spiritu sancto
Theophylactus
Clamans vero alta voce expirat, quia inerat ei potestas ponendi animam suam, et eam resumendi; unde sequitur et haec dicens, expiravit
Ambrosius
Quasi dicat: tradidit spiritum quia non invitus amisit: quod enim emittitur, voluntarium est; quod amittitur, necessarium
23:47
St Augustine † AD 430 iv. de Trin. c. 13.
When after uttering that voice He immediately gave up the ghost, those who were present greatly marvelled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when the centurion saw, &c.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 20.
There is no contradiction in that Matthew says, that the centurion seeing the earthquake marvelled, whereas Luke says that he marvelled, that Jesus while uttering the loud voice expired, shewing what power He had when He was dying. But in that Matthew not only says, at the sight of the earthquake, but added, and at the things that were done, he has made it clear that there was ample room for Luke to say, that the centurion marvelled at the death of the Lord. But because Luke also himself said, Now when the centurion saw what was done, he has included in that general expression all the marvellous things which took place at that hour, as if relating one marvellous event of which all those miracles were the parts and members. Again, because one Evangelist stated that the centurion said, Truly this man was the Son of God, but Luke gives the words, was a just man, they might be supposed to differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many just persons are called the sons of God. (Gen. 6:2, 4.) But again, because Matthew added, those who were with the centurion, while Luke omits this, there is no contradiction, since one says what another is silent about. And Matthew said, They were greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by fearing he glorified God?
Theophylact † 1107
The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.
St Bede † AD 735
By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home.
St Ambrose † AD 397
O the breasts of the Jews, harder than the rocks! The judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the hardness of the Jews still remains immoveable, though the whole world is shaken.
St Bede † AD 735
Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbour and friend hast thou put far from me, and mine acquaintance because of misery. (Ps. 88:18.) Hence it follows, And all his acquaintance stood afar off.
Theophylact † 1107
But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.
The Latin text
Augustinus de Trin
Cum post illam vocem continuo tradidit spiritum, hoc maxime qui aderant, sunt mirati: longa enim morte cruciabantur ligno suspensi; unde dicitur videns autem centurio quod factum fuerat, glorificavit Deum, dicens: vere hic homo iustus erat
Augustinus de Cons. Evang
Non est autem contrarium quod Matthaeus, viso terraemotu, dicit admiratum centurionem, cum Lucas dicat hoc eum admiratum fuisse quod emissa illa voce expirasset, ostendens quam potestatem habuit quando moreretur. In eo autem quod Matthaeus dixit non solum viso terraemotu, sed addidit: et his quae fiebant, integrum locum fuisse demonstravit Lucae, ut diceret ipsum domini mortem fuisse miratum. Quod autem Lucas etiam ipse dixit videns autem centurio quod factum erat, in eo genere inclusit omnia quae facta erant in illa hora mirabiliter, tamquam unum mirabile factum commemorans, cuius quasi membra et partes erant omnia illa miracula. Quod autem alius dixit, centurionem dixisse: vere filius Dei erat iste, Lucas autem ait, quod iustus erat, putari potest diversum; sed vel utrumque dictum a centurione debemus intelligere, et aliud illum, aliud istum commemorasse; vel fortasse Lucam exprimere voluisse sententiam centurionis, quomodo dixerit Iesum filium Dei: forte enim non unigenitum aequalem patri centurio intellexerat; sed ideo filium Dei dixerat, quia iustum crediderat, sicut multi iusti dicti sunt filii Dei. Iam vero quia Matthaeus addidit eos qui cum centurione erant, Lucas vero hoc tacuit; non est contrarium, cum alius dicit quod alius tacet: et Matthaeus dixit: timuerunt valde; Lucas autem non dixit: timuit, sed glorificavit Deum: quis non intelligat Deum timendo glorificasse?
Theophylactus
Nunc autem videtur effectum sortiri quod dominus dixerat: cum exaltatus fuero, omnia ad me traham. Exaltatus namque in cruce attraxit latronem et centurionem, sed et quosdam Iudaeorum, de quibus sequitur et omnis turba eorum qui simul aderant ad spectaculum istud, et videbant quae fiebant, percutientes pectora sua revertebantur
Beda
Quod percutiebant pectora, quia poenitentiae et luctus indicium est, potest dupliciter intelligi: sive enim eum cuius vitam dilexerunt, iniuste occisum dolebant; sive cuius mortem se impetrasse meminerant, hunc in morte amplius glorificatum tremebant. Notandum autem, quod gentiles Deum timentes, apertae confessionis voce glorificant; Iudaei percutientes solum pectora, silentes domum redeunt
Ambrosius
O duriora saxis pectora Iudaeorum. Iudex arguit, credit minister, proditor scelus suum morte condemnat, elementa fugiunt, terra concutitur, monumenta reserantur: Iudaeorum tamen immobilis duritia manet orbe concusso
Beda
Unde merito per centurionem fides Ecclesiae designatur, quae Dei filium tacente synagoga confirmat. Impletur autem quod dominus patri conqueritur dicens: elongasti a me amicum et proximum, et notos meos a miseria; unde sequitur stabant autem omnes noti eius a longe
Theophylactus
Sed feminarum genus olim maledictum, manet et videt haec omnia; sequitur enim et mulieres quae secutae erant eum a Galilaea, haec videntes, et sic primae refocillantur iustificatione, aut benedictione a passione profluente, sicut et resurrectione
23:50
A Greek expositor Photius.
Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious jewel by the meekness of His words. Hence it follows, And, behold, there was a man named Joseph, a counsellor.
St Bede † AD 735
A counsellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just, of Arimathæa, a city of the Jews, &c. Arimathæa is the same as Ramatha, the city of Helcanah and Samuel.
St Augustine † AD 430 de Con. Ev. lib. iii. c. 22.
Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God. But it naturally causes surprise how he who for fear was a secret disciple should have dared to beg our Lord’s body, which none of those who openly followed Him dared to do; for it is said, This man went unto Pilate, and begged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he might be privileged to enter familiarly into Pilate’s presence. But in performing that last funeral rite, he seems to have eared less for the Jews, although it was his custom in hearing our Lord to avoid their hostility.
St Bede † AD 735
So then being fitted by the righteousness of his works for the burial of our Lord’s body, he was worthy by the dignity of his secular power to obtain it. Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is condemned, who not even in their graves can be without their wealth.
St Athanasius † AD 373 in Vit. Ant. 90.
They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord’s body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in a hewn sepulchre.
St Bede † AD 735
That is, hewn out of a rock, lest if it had been built of many stones, and the foundations of the tomb being dug up after the resurrection, the body should be said to have been stolen away. It is laid also in a new tomb, wherein never man before was laid, lest when the rest of the bodies remained after the resurrection, it might be suspected that some other had risen again. But because man was created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man’s restitution. It follows, And it was the day of the παρασκευὴ, which means the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath was dawning. Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid. For it follows, And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid, that in truth they might make the offerings of their devotion at the proper time.
Theophylact † 1107
For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments. But it was commanded to keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And rested the sabbath day according to the commandment.
St Ambrose † AD 397
Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, for by carrying Him that was rich he knew not the poverty of faith. The just man covers the body of Christ with linen. Do thou also clothe the body of Christ with His own glory, that thou mayest be thyself just. And if thou believest it to be dead, still cover it with the fulness of His own divinity. But the Church also is clothed with the grace of innocence.
St Bede † AD 735
He also wraps Jesus in clean linen, who has received Him with a pure mind.
St Ambrose † AD 397
Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what fellowship hath God with the grave. He alone is enclosed in this tomb, because the death of Christ, although it was common according to the nature of the body, yet was it peculiar in respect of power. But Christ is rightly buried in the tomb of the just, that He may rest in the habitation of justice. For this monument the just man hews out with the piercing word in the hearts of Gentile hardness, that the power of Christ might extend over the nations. And very rightly is there a stone rolled against the tomb; for whoever has in himself truly buried Christ, must diligently guard, lest he lose Him, or lest there be an entrance for unbelief.
St Bede † AD 735
Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. (Gal. 6:14.) But in the seventh age, that is, after death, our bodies indeed rest in the tombs, but our souls with the Lord. But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled. And having read, heard, and called to mind all these, they next apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the preparation of this present life, in a blessed rest they may at the time of the resurrection meet Christ with the frankincence of spiritual actions.
The Latin text
Graecus
Fuerat quandoque Ioseph occultus Christi discipulus: denique vinculum timoris rumpens, ferventior factus, dominicum corpus turpiter pendens a ligno deposuit, comparans pretiosam margaritam verborum modestia; unde dicitur et ecce vir nomine Ioseph, qui erat decurio
Beda
Decurio vocatur, quod sit de ordine curiae, et officia curiae administret, qui etiam curialis a procurando munera civilia solet appellari. Magnae ergo Ioseph dignitatis apud saeculum, sed maioris apud Deum meriti fuisse laudatur; unde sequitur vir bonus et iustus (hic non consenserat consilio et actibus eorum) ab Arimathaea civitate Iudaeae. Arimathaea ipsa est Ramatha civitas Helcanae et Samuelis
Augustinus de Cons. Evang
Dicit autem Ioannes quod erat discipulus Iesu; unde et hic subditur qui expectabat et ipse regnum Dei. Merito autem movet cur ille qui propter timorem occultus erat discipulus, ausus sit petere corpus eius, quod nullus eorum qui eum palam sequebantur auderet; sequitur enim hic accessit ad Pilatum, et petiit corpus Iesu. Sed intelligendum est istum fiducia dignitatis hoc fecisse, qua praeditus poterat familiariter intrare ad Pilatum. In extremo autem illo officio funeris exhibendo minus videtur curasse de Iudaeis, quamvis soleret in domino audiendo eorum inimicitias devitare
Beda
Sic igitur pro iustitia meritorum sepeliendo corpori dominico aptus, dignus fuit per nobilitatem potentiae saecularis illud impetrare; unde sequitur et depositum involvit in sindone. Ex simplici sepultura domini ambitio divitum condemnatur, qui nec in tumulis quidem possint carere divitiis
St Athanasius
Enormiter etiam agunt qui condiunt corpora mortuorum, et ea non sepeliunt, etiamsi sancta sint: quid enim sanctius aut maius domini corpore? Quod tamen in monumento positum est; donec die tertia resurrexit; sequitur enim et posuit eum in monumento exciso
Beda
Scilicet de petra; ne si ex multis lapidibus aedificatum esset, post resurrectionem suffossis tumuli fundamentis, ablatus furto diceretur. In novo etiam ponitur monumento; nam sequitur in quo nondum quisquam positus fuerat: ne post resurrectionem ceteris corporibus remanentibus, surrexisse alius suspicaretur. Quia vero sexta die homo factus est, recte dominus sexta die crucifixus humanae reparationis implevit arcanum; unde sequitur et erat dies parasceves, quod praeparatio interpretatur; quo nomine sextam feriam appellabant, quia ea die, quae in sabbatum forent necessaria, praeparabant. Quia vero septimo die requievit conditor ab opere suo, sabbato dominus in sepulcro requievit; unde sequitur et sabbatum illucescebat. Supra autem legimus, quia stabant omnes noti eius a longe, et mulieres quae secutae erant eum. His ergo notis Iesu post depositum eius cadaver ad sua remeantibus, solae mulieres, quae arctius amabant, funus subsecutae, quo loco poneretur inspicere cupiebant; sequitur enim subsecutae autem mulieres, quae cum ipso venerant de Galilaea, viderunt monumentum, et quemadmodum positum erat corpus eius: ut scilicet ei tempore congruo munus possent suae devotionis offerre
Theophylactus
Neque tamen fidem debitam adhuc habebant, sed quasi puro homini aromata et unguenta parabant more Iudaeorum, qui talia exhibebant defunctis; unde sequitur et revertentes paraverunt aromata et unguenta
Beda
Sepulto enim domino, quamdiu licebat operari, idest usque ad solis occasum, unguentis praeparandis erant occupatae. Mandatum autem erat ut sabbati silentium, idest quies, a vespera usque ad vesperam servaretur; sequitur enim et sabbato quidem siluerunt secundum mandatum
Ambrosius
Mystice autem iustus Christi corpus sepelit: talis enim est Christi sepultura, quae fraudem iniquitatemque non habeat. Merito autem Matthaeus hunc divitem dixit: suscipiendo enim divitem nescivit fidei paupertatem. Iustus corpus Christi operit sindone; vesti et tu domini corpus gloria sua, ut et ipse sis iustus; et si mortuum credis, operi tamen divinitatis plenitudine suae; sed et vestitur Ecclesia innocentiae gratia
Beda
Ille etiam in sindone munda involvit Iesum qui pura eum mente susceperit
Ambrosius
Non otiose alius Evangelista monumentum novum dixit, alius monumentum Ioseph: etenim tumulus his paratur qui sub lege sunt mortis; victor mortis tumulum suum non habet. Quae enim communicatio tumulo et Deo? Solus etiam tumulo includitur, quia mors Christi, etsi sit communis secundum naturam, specialis est secundum virtutem. Bene autem Christus in monumento conditur iusti ut iustitiae habitatione requiescat: monumentum enim hoc in duritiae gentilis petra iustus excidit penetrali verbi, ut praetenderet in nationibus virtus Christi. Cui pulcherrime admotus est lapis. Quicumque in se bene humaverit Christum, diligenter custodiat, ne eum perdat, neve perfidiae sit ingressus
Beda
Quod autem dominus sexta die crucifigitur, septima in sepulcro quiescit, significat quod in sexta mundi aetate nos pro domino pati et velut mundo crucifigi necesse est; in septima vero, idest post mortem, corpora quidem in tumulis, animae vero cum domino requiescunt. Usque huc et mulieres sanctae, idest animae humiles dilectione ferventes, passioni Christi diligenter obsequuntur: et si forte valeant imitari, sedula curiositate, quo ordine sit eadem passio completa, perpendunt: qua lecta, audita, recordata, mox ad paranda se opera virtutum, quibus Christus delectetur, convertunt, ut finita praesentis vitae parasceve, in requie beata tempore resurrectionis occurrere Christo valeant cum aromatibus spiritualium actionum
23:39
Ver. 39. And one of the malefactors which were hanged (this one, according to tradition, hung on the left hand of Christ) railed on Him, saying, If thou be Christ, save thyself and us. If thou be the Christ, and Saviour of the world, save Thyself and us, free us from the cross and restore us to life and liberty. Christ chose to undergo the most bitter sufferings from all classes, and to be mocked and blasphemed, not only by the scribes and Jews, but even by the robber, the companion of His punishment. This made His trial the more hard; for the robber ought to have suffered with Christ and to have taken thought for the salvation of his soul, and to have begged it of Christ; as we also should beg that we may be quiet under scoffs, derisions, and insults, and be patient in mind and silent in speech.
23:40
Ver. 40. But the other (who is said to have hung on the right side) answering rebuked him. The Syriac says, "Dost thou not fear, no, not even from God" (etiam, non, a Deo, non tirmes tu)? that is, the scribes and Jews are well and strong and do not fear God, and therefore scoff at Christ; but thou, who art tormented on the cross, oughtest to fear Him, lest He punish thee severely, for blaspheming His Christ so sacrilegiously. This robber showed that he not only feared God himself, for "the beginning of wisdom" (and salvation) "is the fear of the Lord" (Ecclus. i. 16), but he also exhorted his companion to the same fear. That is, Let the Jews mock at Christ; we ought to fear God, because we are in the same condemnation the punishment of the cross, to which we are justly condemned. But Christ, who was innocent was so condemned unjustly. Again, we should rather compassionate a companion in punishment, especially if innocent, than reproach him; because we ought to prepare ourselves for death and the judgment of God, where we shall give account for our blasphemy and undergo the heavy punishment of Gehenna. In his words, "Dost thou not fear God?" he seems to allude to Christ and to confess Him to be God. As if he had said, "Fear thou the retribution of Christ, whom thou blasphemest, for He is not only man but God also." For, that he believed this from Christ's illumination we shall shortly see. So S. Ambrose, and Eusebius, whose words I will produce.
23:41
Ver. 41. And we indeed justly; for we receive the due reward of our deeds. This was an act of profound and public confession, contrition, and repentance, by which he expiated his former sins.
But this man hath done nothing amiss. The Greek is άτοπον, which means out of harmony, unbecoming incongruous, nothing worthy of the slightest blame or reprehension. Lo! a free and public confession of, and testimony to, the innocence of Christ, given before the scribes and rulers, who had condemned Him, fearing nothing. Ver. 42. And he said unto Jesus, Lord, remember me when thou comest into Thy kingdom. "The heavenly and divine kingdom, to which Thou passest through the death of the cross, that shortly Thou mayest enter into it by death, and bring into it Thine elect. Wherefore I beseech Thee to bring me also into it with Thyself, and I implore of Thee pardon for all sinners, for whom I very greatly grieve. I offer to Thee, moreover, the torments of this cross, and the death upon it which I willingly undergo. To this end, I wholly resign, dedicate, and consecrate myself to Thee; I would that it were given to me to suffer these and still other torments for Thy faith and love." These words show his living and ardent faith, hope, love, humility, patience, contrition, and other virtues. Moraliter. Learn from this the strength, efficacy, and swiftness of the grace of Christ, by which, from the cross itself, He made a man holy, most holy. Wonderful was the conversion of S. M. Magdalene wonderful that of S. Paul, but much more wonderful this of the thief. For S. Mary had witnessed the words and miracles, of Christ; and S. Paul had felt Him strike him from heaven; but the thief on the very cross, where Christ was suffering the infamous and atrocious death of a criminal, was converted to Him by herioc acts of faith, love, devotion, &c. SS. Jerome, Chrysostom, Theophylact, Euthymius, on S. Matt. xxvii., Cyril of Jerusalem in his Catechetical Lectures, xiii., Origen, Tract xxxv. on S. Matt., say that this thief had first blasphemed Christ with his companion, for SS. Matt. and Mark say in the plural "the thieves reproached Him," though SS. Augustine, Epiphanius, Anselm and others think, like Suarez, with more probability, the contrary. These think that one of them was called "the thieves" by synecdoche, for S. Luke says that one blasphemed and the other confessed. If one of them blasphemed first, so much the greater miracle that conversion by which he suddenly changed blasphemy into the confession and praise of Christ. This change of the thief was "the right hand of the High One" (Ps. cxviii. 15, 16; dextera Excelsi). It may be asked by what means he was converted. I reply, 1. Outwardly, by the example of the virtues which he discerned in Christ, namely, His singular love, by which he heard Him praying for His enemies, His patience, fortitude, religion, and all virtues. So Theophylact and Euthymius, c. 67, on S. Mat 2. Inwardly, by the rare and almost miraculous motion and representation of God, by which he knew Christ to be innocent and the King of a higher kingdom and the supreme Lord, in whose power it was to make even a dead man happy; and therefore that He was the Messiah, the Son of God and the Saviour of the world. So S. Leo (Serm. ii. de Pass.): "What exhortation persuaded him to the faith? What teaching instilled it? What preacher kindled it? He had not seen the miracles performed previously; the healing of the sick had ceased; the giving of sight to the blind, the recalling of the dead to life, the things that were about to happen had not taken place yet, and he still confesses Christ to be the Lord, whom he saw to be a partaker of his own suffering. Hence came this gift, hence this faith received its answer." Observe the above words, "the things that were about to happen had not taken place yet," for they seem silently to reprove those of S. Jerome, on chap. xxvii. S. Matt., "When the sun disappeared, and the earth was moved, and the rocks were rent, and the darkness rushed down, one thief began to believe and to confess Christ." This opinion of S. Jerome is stated by S. Chrysostom almost in the same words, in his second Homily "On the Cross and the Thief," and by Origen, in tract 34 on S. Matt. But it is wonderful that these Fathers did not see that this assertion was at variance with the Gospel, because, except the darkness, the other signs happened after the death of Christ, as is clear from the gospel of S. Luke, whilst it is plain from the same gospel that the thief was converted whilst Christ was alive; for the cessation of the sun's light, and the darkness are related by S. Luke after the conversion of the thief. S. Cyril teaches the same as S. Leo (Cat. Lect. xiii.) saying, "What virtue illuminated thee, O thief? Who taught thee to love contempt, and that, when thou wast affixed to the cross? O light undying, lighting the darkness!" S. Augustine follows out at length the same idea (Serm. xiii. de Temp.); S. Chrysostom (Hom. de Latrone, and Serm. 1 de Cruce et Latrone). Suarez also; who adds that it was possible that the thief, before he was imprisoned, may have heard Christ preach, or have seen His miracles, or heard of them, and, perhaps, have believed in Him. S. Vincentius, in his Sermon on the Good Thief, says, that he was converted by the shadow of Christ, when the sun in its decline, and the shadow of the cross, touched him. So the shadow of S. Peter healed the sick. Acts iii. Others add that the virgin stood in the midst, between the thief and Christ, and obtained this grace for him, and that Christ showed Himself to him when he was dying, his truly crucified, as they who are crucified are shown to the people. Add, that he saw the heavens and the earth darkened, and the day changed into night, because of the Cross and death of its Creator. The extraordinary holiness of this thief appears from his great faith, hope, and love. Faith by which he believed in Christ as the king of kings, though he saw him as the vilest, of men, nay as a crucified thief. Hope, by which he sought from Christ to be admitted into His kingdom. Love, by which he rebuked the blasphemy of his companion. He openly confessed, and defended the innocence of Christ against the Jews and His most bitter enemies, when all the others, even the Apostles themselves, fled for fear and deserted Him. His confession, therefore, was heroic. S. Greg. (xviii. Moral. chap. 13): "On the cross, the nails fastened his hands and feet, and nothing of him remained free from punishment, but his heart and tongue. God inspired him to offer the whole to Him, of that which he found free in himself, to believe with his heart to righteousness, and to confess with his lips to salvation. In the hearts of the faithful there are, as the Apostle testifies, three chief virtues, faith, hope, and charity, all of which the thief, filled with sudden grace, both received and preserved on the cross." S. Augustine (Serm. de Feria 3, Of the Pasch; and Book 1 On the Soul and its Origin, chap. 9): "To this faith I know not what can be added. If they trembled who saw Christ raise the dead, he believed who saw Him hanging with himself on the cross. Assuredly Christ found not so great faith in Israel, nay, in the whole world." "Before he asked any thing for himself, he laboured to benefit his companion. This was a mark of singular charity." S. Chrysostom. Some in fact call this thief a martyr, like S. Cyprian in his letter to Fabian, and assert him to have been baptized in His own blood. He repeats the same in his Serms. de Cœna and de Passione where he says, "The thief by his confession on the cross, not only merited indulgence, but was made the companion of Christ, and was sent before Him to Paradise, and made a sharer of His kingdom by confession, and a partner of martyrdom." S. Augustine refers to these words of S. Cyprian, Lib. i. On the Soul and its Origin, and Lib. iv. On Baptism, chap. 22, where he says, "The thief had no need of baptism or martyrdom, but was saved by his contrition alone." He had said before "that although the thief did not die for Christ, yet his death was of equal avail with God (because he confessed the Lord crucified) as if he had been crucified for Him, and so the measure of martyrdom was found in him who believed in Christ when they who were to be martyrs fell away." S. Augustine again (serm. 120 De Tempore): "The thief was not yet called, but was already an elect he was not yet of the household, but he was a friend not a disciple, but a master and, from a thief, a confessor; for although punishment had commenced in the thief it was perfected in the martyr." De anima et ejus orig. cap. 9: "The robber ranked as highly for his confession of his crucified Lord as if he had been martyred for Him." S. Jerome (Ep. 13 to Paulinus). "The thief changed the cross for paradise, and made the punishment of his murder, martyrdom." Drogo, Bishop of Ostia (Tract. de Sac. Dom. Pass. tom. ii. Bibliothica SS. Patrum), calls him "martyr." Some assert as a probable reason of his martyrdom, that the Jews hearing his confession of Christ, by which he condemned their deeds and their judgment on Christ, were so stirred up by anger against him as to break his legs, as the Gospel relates, and to make his death more speedy and painful, and in the end to make him a martyr. And S. Hilary (lib. ii. de Trin.) calls him a martyr. "He promised to His martyr paradise His martyr, that is, His witness, because the thief on the cross bore testimony to his own faith and hope in Christ, or he would not have been properly and precisely a martyr, because he suffered for his own sins, and not for Christ: unless, as I have already suggested, we say that the Jews aggravated and accelerated his death, because of his confession." Lastly, the Abbot Arnaldes or Renald (Tract 29 on the Seven words of Christ on the Cross, in the Bibliotheca SS. Patrum), asserts that the thief was carried up into the heavens, and possessed a seat above all angels and above all cherubim and seraphim, even the throne of Lucifer himself. See Stephen Binettus' Book on the Good Thief, where he calls him "The Archangel of Paradise, the first-born son of the crucified Christ, the martyr, the apostle and preacher of the whole world, who, from his chair of the cross, preached Christ to the whole world." "Paul," he said, preached like the cherubim, the thief loved as the seraphim." Hear now the praises of the fathers of him. S. Chrysostom (Homily on the Cross and the Thief): "The thief purchased salvation from the tree. This thief stole the heavenly empire, he used compulsion to Majesty." And below, "We find no one before the thief to have merited the promise of paradise, not Abraham, not Isaac, not Jacob, not Moses, not the Prophets or Apostles, but before all we find the thief." He then compares the faith of the thief to that of Abraham, Isaac, Ezekiel, Moses, and this because he believed in Him, not in the temple, nor on His throne, nor in His glory, but as He was on the cross and in torments. "He sees Him," he says, "in torments and adores Him as if He were in glory. He sees Him on the cross and prays to Him as if He were sitting in heaven. He sees Him and he calls upon Him, hailing Him as King of kings, saying, 'Lord, remember me when Thou comest into Thy kingdom.' Thou seest one crucified and thou callest Him a King, thou seest Him hanging on a tree and thou thinkest of the kingdoms of the heavens. O wonderful conversion of a thief!" S. Ambrose (serm. 45). "It is the more to his grace and praise that he believed in Christ on the cross; and the suffering which was a scandal to others, availed to him for faith. Rightly then did he purchase paradise who thought the cross of Christ not an offence but a virtue." And serm. 50: "Let him see His gaping wounds, let him look at His blood gushing out he still believes Him to be God whom he knew not to be a criminal, he confesses Him to be righteous whom he knew not as a sinner." And shortly after, "He understood that for the sins of others Christ bore these wounds. He knew that those wounds on the body of Christ were not the wounds of Christ, but of the thief, and he therefore began to love Him more when, on the Body of Christ, he had recognised his own wounds." Again, "Great and wonderful, indeed, is that faith which believed that Christ crucified was glorified rather than punished. For in this was the form of his whole salvation. He then recognised the Lord of Majesty, when he saw Him crucified with the patience of humility. He went before in devotion, who went before also in reward. For the thief came into paradise before the Apostles." Eusebius of Emissa (or whoever was the author, for the style shows that he was a Latin, not a Greek or Syrian like Eusebius) in his Homily "De Latrone beato:" "How singular and how stupendous that devotion. The criminal believed at the very moment when the elect denied. It was more praiseworthy and more admirable in the thief to believe in the Lord when in bonds, and falling under the last punishments, than if he had done so when He was doing mighty works. Not therefore without reason did he merit such a reward." He adds the cause. "The heart of the thief, I think, who was now a believer in Christ, was illuminated more properly by the Godhead in a bodily form, which had infused Itself more widely at that moment of the consummation of the redemption." And again, "He did not say, 'If Thou art God deliver me from this present suffering,' but his 'because Thou art God deliver me from the judgment to come,' shows to the world its judge and the, King of ages. Although punishment began in the thief, it was perfected in a new manner in the martyr." This penitent thief, again, is termed by S. Athanasius an evangelist. "O Thou excellent one! Thou wast crucified as a thief, thou comest forth suddenly as an evangelist." He is called by S. Chrysostom in his Sermon on Parasc., "a prophet," that is a preacher and enunciator of the greatness of Christ. "O the might of Jesus!" he gays, "the thief is now a prophet and preaches from the cross!" He calls him "a robber and seizer of paradise." "Thou sawest," He says, "how he did not forget his former craft, even on the cross, but, by his confession, stole the kindom." So Sedulius (Carm. v. on Pasch): "Abstulit ipse suis cœlorum regna rapinis," "And he the heavenly kingdom took by force." S. Cyril (lib. ii. de Adoratione) and S. P. Damianus (Serm. on the Exaltation of the Holy Cross) calls him the first-fruit of the cross and of believers. Christ is thus pointed out by Drogo: "Thou wert Peter on the cross, and Peter in the house of Caiaphas was the thief," because he denied Christ, whom the thief on the cross confessed before the people. He is called by S. Cyprian, or whoever is the author of the Sermon de Passione, "The colleague of the martyrdom of Christ." By Arnold, abbot of Bona Vallis, (tract de verb. Christ): "The comrade" (collateralis) "of Christ, and the forerunner of His victory." By S. Chrysostom (Homily on the Man Born Blind): "The advocate of Christ, because he defended Him against the Jews, like an advocate." By Anastasius the Sinaite (lib. v. Hexam.), "The bird of heaven, the great eagle, flying through the air to paradise." S. Athanasius classes together many eulogies in his aforesaid piece on Parasc: Among other things he says, "O thief, fellow soldier of Christ, accuser of the Jews. O thief, merchant of the kingdom, keeper of paradise. O thief, the garland, as it were, of the cross, making a heaven for thyself. O thief, teaching men how to carry off a kingdom as if by theft. O thief, the last to come, the first to be crowned. O thief, mighty accuser of the Jews. O thief, colleague (symmista) of the Apostles, purchaser of Christ!" Hear S. Paulinus in his Panegyric of the youth Celsus: Mœror abi! discede pavor! fuge culpa, ruit mors. Vita resurrexit, Christus in astra vocat. Morte mea functus, mihi mortuus, et mihi victor, Ut mors peccati, sit mihi Vita Dei. Denique, servatum jam de cruce, duxit aperto Limite, Latronem, qua Paradisus adest. 1. O grief depart: depart, O fear: Flee guilt, for death ends all. Life, life has risen; from out the stars I hear my Master call. 2. Death's debt is paid! I'm dead to self, O'er self I victory win; Be thou the life of God to me, Who art the death of sin. 3. Sav'd by the cross, the contrite thief He led unto the door The open door of paradise, Open for evermore. Christ answered S. Bridget when she prayed for a penitent sinner who had no means of confession, in these words: "He laments because he has none to hear his confession; tell him that the will is sufficient. For what benefited the thief on the cross? Was it not his good will? Or what opened heaven to him but his wish to desire good and hate evil? What makes hell but an evil inclination and inordinate concupiscence?" This is found in the sixth book of the Revelations of S. Bridget, chap. 115. See further, T. Reynaud in a learned work he wrote on the change of the thief into an Apostle where, chap. xvii., he says, "He formed figurative honey by Christian bees, which they gathered from the meadows of the holy thief."
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Ver. 43. And Jesus said unto him, Verily I say unto thee, This day shalt thou be with Me in Paradise. That is, in a place of pleasure where thou mayest be in the beatitude and beatific vision of God, i.e. To-day I will make thee for ever happy; I will make thee a king reigning in the kingdom of glory with me this day. So S. Cyril of Jerusalem (Catechet. Lect. c. 13); S. Chrysostom (Hom. ii. de Cruce et Latrone); S. Gregory of Nyssa (Serm. on the Resurrection); S. Augustine (Tract. III on John). He explains paradise by heaven, that is celestial beatitude. It is certain that Christ on the day on which He died, did not go up to heaven with the thief, but went down into the Limbus Patrum (S. Augustine Lib. ii. de Genese ad litt. chap. 34; and Maldonatus by paradise here understand Abraham's bosom), and imparted to them the vision of His Godhead and thus made them blest, changing the order of things; for He then made limbus to be paradise, and the lower parts the upper, so that hell should be heaven. For where Christ is, there is paradise; where, the vision and beatitude of God, there, heaven. For, as to what Euthymius and other Greeks say, denying that the souls of the saints see God before the judgment and are happy: by paradise they understand an earthly place; that to which Enoch was carried. But it cannot be so for it is of the faith that Christ, shortly after His death went down in infernum that is, the limbus of the Fathers, but He did not go into any earthly paradise. It is, moreover, uncertain whether, after the Deluge, there be any earthly paradise remaining. But grant that there be such, it is the happy and joyful habitation, not of souls, but of bodies only. Hence it is plain from this passage, against the Greeks, Calvin, and the other innovators, that the souls of the saints, when thoroughly purged from sin, do not sleep till the day of judgment, but there behold God, and are beatified by a vision of Him. Moraliter. Observe here the liberality of Christ, who exceeds our prayers and vows. The thief only prayed Christ to remember him when He came into His kingdom. Christ at the same time promised him a kingdom, that he might reign in it as a king. "This day," says Eusebius of Emissa, in his "Homily on the Blessed Thief" "as if He would say, O my faithful companion and one only witness of so great a triumph, dost thou think that I need to be so earnestly entreated to remember thee? this day shalt thou be with Me in paradise." And again, "Christ when placed in the yoke (patibulum) as an arbiter between the two condemned, rejected him who denied, and received the one who confessed; on the latter He bestows a kingdom, the former He leaves in hell. Let us then believe that He will come to judge, whom we see to have already on the cross exercised judgment." This is that most sweet answer of Christ to the thief which Fulgentius (serm. nov. 60), calls "the testament of Christ, written with the pen of the cross." Lastly, the name of this most blessed thief is said to have been Dismas, for some chapels are found, in the name of "Dismas the Robber." His day in the Cataloaue of Saints is the 25th March, for on that day he seems to have suffered, and Christ in consequence on the same day. For we find in it, "At Jerusalem, the commemoration of the holy thief who confessed Christ on the cross, and who therefore merited to hear 'This day shalt thou be with Me in paradise.'"
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Ver. 46. Father, into Thy hands I commend My Spirit. The Arabic has pono, Tertullian depono (cont. Prax. cap. xxv.). The Hebrew word Hiphid means the same as our "commend." " My Spirit." S. Athanasius in his work De Human. Nat. cont. Apollin., says, "When Christ said on the cross, Father, into Thy hands I commend My Spirit, He commends all men to the Father, to be, by Him and through Him, restored to life; for we are members, and those many members are one body, which is the Church. He commends therefore all who are in Him to God." Christ therefore, according to S. Athanasius, calls men His soul and spirit. What then ought we not to do to profit and save souls, that we may keep as it were for Christ, His soul and spirit? So S. Paul to Philemon and Onesimus, "His bowels." "He gave His life," says S. Cyril, "into the hands of His Father (Lib. ii on John chap. xxxvi.), that by this and through this, as a beginning, we might have certain hope of this, firmly believing that we shall be in the hands of God after our death." So Victor Antiochus on S. Mark, "This recommendation of Christ tends to the good of our souls, which, when freed from the bodies previously inhabited by them, He gave by these words, as a kind of deposit, into the hands of the living God." And Euthymius: "God did this for us, that the souls of the just should not henceforth go down into hell, but should rather ascend to God." He cites Psa 36:5, when David, afflicted and in danger of death, spoke as much in his own person as in that of Christ and said, "into Thy hands I commend my spirit." And, from this, the Church daily uses the same Psalm and verse, and sings it in the Compline at night, to teach us, when we retire to rest, to commend our souls to God, because at night we run many risks of sudden death. The dying use the same words, as did S. Nicholas, Louis King of France, and S. Basil. S. Basil did it in the presence of angels, who brought him away; as S. Gregory Nazianzen testifies in his oration on him. S. Stephen also cried, "Lord Jesus, receive my spirit." By these words we testify 1. That at our birth we received our souls, not from our father and mother, but from God alone; and that we therefore give Him back the same, as His own creatures. 2. That we believe that our souls do not die at our death, but survive and are immortal, and return to God who gave them and who will judge them. 3. That we believe in the resurrection of the flesh. For in death we commend our souls to God that He may keep them, as it were as a deposit, and restore them again at the resurrection to our bodies. 4. That in the last agony which we undergo, most bitterly, from the devils, we implore the assistance of God, that in giving back our souls to Him, we may overcome and triumph over the devil. Hence many think that each of us has his own peculiar devil, who appears to the dying in some terrible form, and tempts them to despair, and to other sins, as he did to S. Martha and others, but not to all. S. Ephrem seems to think this in his sermon on those who sleep in Christ. S. Chrysostom (Hom. 34 on S. Matt.), and others whom our own Lorinus cites on Eccles viii. 8. Many think the same of Christ. Hence Eusebius (Demonstrat. Lib. iv. cap. ult.) understands Christ's words, Ps. xxii. 12, "Many strong bulls of Basan have beset me round," of devils whom Christ saw, mocking Him on the cross as a criminal and wicked, and insulting Him for His crucifixion and impending death. Habakkuk seems to support this idea, Hab 3:5: "Burning coals" (diabolus) went forth at His feet;" and S. John, xiv. 30: "The prince of this world cometh, and he hath nothing in Me." Christ lays down His Spirit therefore into the hands of God, certain that no one can sever Him from it. For God is a most faithful and strong protector. So S. Jerome on Psalm xxxi. 5, "Into Thy hands I commend my spirit." That is, "into Thy power." This example the Church received from Christ, and S. Stephen followed it. The saints when departing, use the same words; as the following: "They commend their souls to the faithful Creator for His good acts;" our Lord said this, when hanging on the cross, commending His Spirit to the hands of the Father as being to receive it again at the resurrection. Symbolically, Didymus in his Catena on Psalm xxxi. "The spirit is threefold 1. Our thought. 2. Our soul. 3. Our conscience. These three we ought to commend to God."
And having said thus, He gave up the ghost. The Syriac. "He said this, and ended," His life, that is. The Arabic, "And when He had said this He gave up His Spirit." This was a certain sign that He was the Son of God the Father, who was called upon by Him, and that the Father heard the cry of the Son and received His soul. "For when He had said, 'Father, into Thy hands I commend My Spirit;' then, at last, He suffered death to come to Him." Says Euthymius, on Mat 27: "As certainly knowing that the spirit, placed in His hands as a deposit, the Father would keep securely, and would give back in the resurrection on the third day. Firm in this hope He gladly and with alacrity rendered up His Spirit to the Father."
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23,1. Et surgens omnis multitudo eo- 23,1. Kat dvactay arav to mA7Oog adrum, duxerunt illum ad Pilatum. 2 Coe- | tiv, qyayev adtov éxl tov MMetdatov. 2. “perunt autem illum accusare, dicentes: | 7jeSavto 68 xatnyopety abtot, Aéyovtes, Hunc inyenimus subvertentem gentem |} Todtov efpauev dtactegyoyta to eOves Huddy nostram, et prohibentem tributa dare zor xwAdovta odpoug Katoaar Srddvar xat Caesari, et dicentem se Christum regem | Aéyovta abtoy Xprotov Baothéa eivat, 3. 6 esse. 3. Pilatus autem interrogavit eum, | 0& Hetkatocg jedtyoev adtov, Aéywv, ZY ef dicens : Tu es rex Iudaeorum? At ille | 6 Bactdsbc tiv “Iovdatwv; 6 88 droxpret respondens ait : Tu dicis. 4. Ait autem adr gon, Ld déyers. 4.°6 8 Thethatas . Pilatus ad principes gacerdotum et tur- | etnev mods tods Apytepete uat rods dyAovs, ‘pas : Nihil invenio causae in hoc ho- | Oddiv ebpicnw attiov ev to dvOadizep mine. TOUTY.
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v. 2 coeperunt autem illum accusare, rem nes 18,28-32, dicentes : hunc invenimus subvertentem siasrpégovza perprohibentem tributa dare Caesari et dicentem se Christum regem esse ; tria haec ita proponunt ut posterius obiectum semper praecedens confirmet et comprobet (Jans.) et ut incrementum accusationis criminisque appareat. Quanta perversitate haec proferant non opus est pluribus appetiisset; ipsi utique talem exoptant Messiam qui Romanis expulsis gne arripiunt; sciebant enim gravissimum haberi crimen apud Romanos, si quis regem se diceret (Luc.), qua accusatione simul praesidem, si Iesum nollet condemnare, periculo obiiciebant quasi imperatoris iura non satis tueretur neque rebelles coerceret, quae suspicio gravissimi discriminis erat. Quod Matth. 27,18 dicitur Pilatum scivisse » Tesum per invidiam sibiesse traditum, id Pilato iam in mentem venisse censendum est, cum eas ee ea eoned audiret. Quo enim animo essent principes luaegre eam ferrent habebat perspectum; unde quoque sciebat non futurum fuisse ut hominem contra eam dominationem agitantem ipsi deferrent. Praeterea si quis talia machinatus esset diutius, id pro ea cura et vigilanlia qua romani magistratus in populum morosum ac ipsa accusatio Pilato suspecta videri debuit. At pariter pro ipso periculosum erat accusationem spernere et principes ludaeorum offendere. Quare Iesum lege interrogat;
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v. 3 fu esrex Iudaeorum? « et non facit mentionem de duabus prioribus accusationibus, an dependebant ab ista » (Ald.); at tlle respondens ait : tu she} 1. e. utique, ita est. Iesum Pilato indolem sui regni explicasse quantum satis erat, narratur rent quod rationibus non poterant; sie enim solent quos veritas de- intendere et varia undique collecta, crimina criminibus, mendacia menconcitat, facit eam seditiosum (Jans.), excitat in seditionem (Lamy) docens per universam Iudaeam incipiens a Galilaea usque huc, totam nensem a Iudaeis inhabitatam, ostenditur, ut bene monet Lwc., eo quod subditur : meipiens a Galilaea (cf. Ipr. Schanz). Consulto eos Galilaeae nomen inseruisse aliqui censent, ut timorem Pilato iniicerent suamque accusationem firmarent eo quod Galilaei tamquam homines seditiosi et inquieti Pilato iam essent noti (ef. 13,1; Theoph. Tans. Salm. Luc. Ipr. Lamy);
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5. At illi invalescebant, dicentes : 5. OF 88 enloyvov Adyovres, Ste dvaceter Commovet populum docens per universov adv, Giddexmy x00’ Bryne tis "Loudatac. nar dpbauevoc and tig Tadrratag Ews wd 6. Tetaatog SE dxotoaus ennpuditncev ci ( neue adtov mods “Howdny, dvta zat adrov 2v ‘“IepocoAvmotg ev “tadtatg tats jpepats. 8. 6 8& “Hobdys tdv tov “Incodv eéxdon Mav av ye 2 txavav ypdvov Oédwyv ety adtov, Stk To axovew mepl adrov: zat 7jArt= Cév zt anuetov tdety tn? adtod ytvduevoy. 9. ennpuita 88 adtov av Adyots txavoig. avtog d& OvdEV dnexptvato avt, 10. etoti}- zstoay 6& of doytepets zat ot yeapuartetc, edtoveg xatyyopotvtes abtod. 11. 2ovfevzjgag 08 adtov 6 “Howdng aby tots otpatedun- Sty avtod, xat eunatas, mepioahwy eobyta apnp&v, dvéxeubev adtov ti TetAdtw. 13. ITletAarcs 08, cuvxadcodusvog Tove pyrepets uxt cobs &pyovtas zat tov Aaoy, 14, etmey mpog adtots, Ipocyvéyxate por tov &vOowmov tovrov, ws &nostpégovta Tov adv xar od, 2yd evebmov bydiv dvaxolvac odfév edoov gv 7H dvOouwzw tovtw altiov, Gy xaryyopette nat? adtod' 15. &dA” odde “Howbdns dvéneutev yap adtov pos amac, nar (od, oddiv k&Erov Oavdtou gatty menpxypévov abt. 16. natdsdcag obv adtoy drokvow, [17. dvayany 88 etyev amodvety adtots xatz Eoptiy Eva.] 18. dvéxeayov Si naprdnbet Agyovtes, Atpe toUtov, and= Avooy S38 Huty tov Bapab6av> 19. Sarre Fv Stk otdow tive yevonevny av ty mOAet xa odvov GAnbels ev tH gvdaxy. 20. Odkwy amodtoat tov “Incotv, 21. of BF éxepuvouy Agyovtses Ltavoov, yao xaxdv enolycev ovtoc; Qavdtov edpov év adtid natdeboag obvadtoy drokdcw, 23. of 6& endxewwto owvats peyddats, attoduevor adrov nat xatisgvov af owvat adtédv. 24. nat ThetAdtog endxptvev yevéofar to aienp.a adtéov' 25. drérugey GE tov dk atdaw xat povoy BebAnugvov els gudaxhy, bv 7rodvTo" fuerat in carcerem, quem petebant; | tov 33 ‘Insoty = xapédwxey te Oedrjuat: Tésum vero tradidit voluntati eorum. adTodY. solum B avtoy stavewoat, al stavewiyvor (sin v. 2 et prohibentem nos; v. 3 tu dixisti cupierat enim; v. 9 et verbis sapientibus interrogabat eum; v. 10-12 om; v. 13 cunctam plebem; v. 14 et dixistis eum commovere populum vestrum et ego etc. et nihil inveni contra eum ex omnibus quae vos in eo reprehenditis 3; v. 15 neque Herodes ad quem eum misi quidquam dignum morte invenit contra eum neque acmitte Barabbam (om nobis); v. 19. propter flagitia et caedes coniectus erat in carcerem; v. 17 consuevit Pilatus; v. 20 iterum vocavit eos Pilatus et dixit eis, quia tur et invalescebat vox eorum et principum sacerdotum cum eis; v. 25 et dimisit eis eum qui propter caedes et flagitia... sicut postularunt). : Apposite notat Cornely de modo quo Lucas passionem Domini refert : « ita narratur, ut iniustitia populi magis appareat quam apud (de quo tacent reliqui) nec Pilatus culpam in eo inveniant » (Introd. synedristarum, de quibus solis sermo erat 22,66-71, duxerunt illum ad Pilatum; ius gladii ludaeis erat ademptum; insuper Iesum morti invidiam eius rei a se depellere apud quos id cpus esset (cf. Beda) ; quare et necessarium et utile erat Iesum tribunali romano sistere. Uti Iesum tradiderunt Romanis, ita demum ipsi traditi sunt Romatorem romanum valeant
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v. 6 Pilatus autem ee Galilacuin wnterrogavit st homo Galilaeus esset, v.71 et ut cognovit quod de Herodis potestate esset, cum enim in Nazareth adolevisset (2,51) Nazarenus vocabatur et a Nazareth venire dicebatur (Matth. 21,11; 26,74. Marc. 1,24; 10,47; 16,6. Luc. 4,34; 18,37. Ioan. 1,45; 18,5. Act. 2, 22 etc.); Herodes Antipas (cf. 3,1; 13,31) erat tetrarcha Galilaeae et Peraeae, remisit eum ad Herodem, ex iure romano remittitur reus nis (Rosenmiiller), qui et ipse Ierosolymis erat allis diebus scil. propter festum paschale. Censet quidem Theoph. Pilatum id fecisse ut legi | romanae obsequeretur qua cautum sit ut a principe suae quisque re- tum, cum de iudicio Galilaei in Iudaea apprehensi et accusati agere-. tur. Neque eum remisit, ut Herodis sententiam exquireret, verum ut (ita plerique; cf. Bed. Bon. Car. Salm. Ians. Luc. Ipr. Sylv. Calm. Schanz, Fil. Keil, Weiss, Sp.). Perspexerat enim Iesum non esse criminis reum; neque tamen ei consultum videbatur eum absolvere cuius enim offendere periculo non carebat, praesertim si ad Imperatorem deferrent hominem seditiosum esse a procuratore dimissum liberum. Quare ocecasionem hance amovendi a se rem intricatam avide arripuit. Providentia divina id factum esse merito monent, quo Jesu innocentia a pluribus haberet testimonium
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v. 8 Herodes autem viso Iesu eo quod audierat multa de eo et sperabat signum aliquod videre fiert ab eo, quod ipsum editurum exspectabat vel in sui honorem vel ob et praestigiatorum vel ioculatorum more artificia quaedam mira et res stupendas ederet pascendae aliorum curiositatis gratia;
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v. 9 inderrogabat autem eum multis sermonibus, diu itaque et variis modis tentabat: at zpse nihil et respondebat ; quod ipse unice cupiebat, indignum erat Christo; pro sua luxuria, tyrannide plane indignus erat quem Iesus alloqueretur, cum voluptatibus immersus nollet resipiscere ; v. 10 stabant aulem principes sacerdotum et scribae constanter zdzovwg acriter (Ca’. Luc.), intente, accusantes eum; verum Herodes quoque eofestat. Sed silentio et contemptu Iesu sibi ostenso offensus eam capit vindictam quam ab homine superbo et voluptario exspectaveris
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v. 11 sprevit autem illum Herodes cum exercitu suo cum satellitibus suis, qui uti aulicorum saepe est vilis servitus et adulatorum assentatio regis ad exemplum se studiose componunt et i//usit indutwm veste alba igitur Pilato hominem esse fatuum et irridendam esse regii nominis usurpationem, non serio vindicandam. Candida veste reges in pompa festiva uti solebant (vide infra). Cum Aaunpds non per se significet vestem candidam vel albam, sed splendidam, fulgentem, magnificam (Syrus explicat coccineam), quaeritur possitne vestis alba intelligi. Vertitur Axpredg in vulg. Act. 10,30 candida veste, Iacob 2,2 item, sed v. 3 veste praeclara, Apoc. 15,6 lino candido, 18,14 praeclara, 19,8 byssino splendenti, 22,1 splendidum (tamquam crystallum), 22,16 stella splendida. Quibus exemplis iam satis constat posse intelligi vestem splendide albam. Accedit quod veste candida uti solebant reges cum pompa festiva induti in publicum prodirent. Ita narrat Iosephus Agrippam regem veste indutum tota ex argento admirabili opere contexta processisse Caesareae in theatrum, cum in honorem Caesaris. spectacula ederentur (Antig. 19,8,2); idem refert Archelaum, cum per dies septem patrem mortuum luxisset vestem induisse candidam (A<vx7v) et in templum ascen-— disse, ubi laetis populi acclamationibus sit exceptus (Bell. iud. 2,1.1); alia exempla praebet Wetstein. Quare non est cur dubitetur rectene versum sit in vulg. veste alba. Negant aliqui (Cai. Schegg) eum esse ea veste indutum ad Pilatum remissum. Quod in vulg. legitur, ita concipi potest. In textu graeco autem xepr6aAev videtur referri debere ad dvéneutev (cf. Schanz, Weiss). eet Bene notat S. Bon. : « sprevit tamquam impotentem quia signum non fecit, tamquam ignorantem quia verbum non respondit, tamquam stolidum quia coram accusantibus se non defensavit » et Jans. : « paucis quidem verbis evangelista com- ‘plexus est quae Dominus ab Herode eiusque exercitu est passus, nobis tamen contemplandi reliquit campum et eum satis amplum. Cogitandum enim quomodo veste alba suspenditur naso. Cogitandum quomodo milites Herodis pro se quisque rodis iurisdictionem; Herodes vero ex sua parte cum Iesum quamvyis nullius criminis reum tamen non liberum dimitteret, sed ad Pilatam remitteret, videri poterat agi reyerentia quadam nominis et imperii romani, contra quod. deliquisse Iesum principes ludacorum. accusa-~ bant; quare romani magistratus esse de ea quaestione iudicare, Habuit igitur uterque quod ab altero sibi gratum factum esse existimaret; nid Vv.
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12 et facts sunt amici Herodes et Pilatus in ipsa die, nam antea mimict erant ad invicem; en Messias, princeps pacis, pacem efficit inter suos iudices maxime iniustos et id beneficii cuius capaces sunt eis confert tempore quo ipse iniuste et ignominiose tractatur. Causam simultatis et inimicitiarum aliqui assignant caedem Galilaeorum quorum sanguinem miscuit Pilatus cum sacrificiis eorum (13,1; ef. Alb. Car. Salm. Tans. Calm.) aliis id negantibus. Pilatus superbe et _ importune iuribus aliorum neglectis dominabatur; Herodes aegre tulit partem regni olim herodiani a Romanis occupari, ab Herodiade, mu- _ liere ambitiosissima, continuo incitabatur, ut suam assereret, augeret auctoritatem, regiam appeteret dignitatem. Quid itaque oie quam F ut inter ead homines dominandi cupidos haberentur conten- _ tiones assiduae? : « Quantum dimittendi Iesu studium. gerat Bilas attende » (Beda) -_ ¥.
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13 Pilatus autem convocatis principibus sacerdotum et magistratibus Tog a&pyovtac, duces, primores, proin reliquos synedristas, e¢ plede, cum accusatio esset de seditione in populo excitata vel tentata per - tesum, haud incongrue ad populum quoque sermonem dirigit sperans ex eo testes et defensores pro Jesu exorituros,
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v. 14 dzxit ad illos - ob- —tulistis mihi hune hominem quasi avertentem populum, et ecce, ego _coram vobis intérrogans évaxevac usu forensi et iudiciali quaestionem habens, inquirens; in isto coram vodbs aliqui inveniunt contradictionem ~ eum Ioan. 18,33 seq. (cf. Weiss); atimmerito; cum enim omnes histo- - riam passionis summatim referant et nullus singula et omnia quae facta _sint, iam temerarium est velle ex uno narratore decernere Iesum solum Matth. 27,12 et Marc. 15,3 seq. habetur satis indicii Pilatum etiam co- ~ ram accusatoribus quaestionem instituisse , nullam causam invent in. — homine isto ex his in quibus eum accusatis;
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v. 15 sed neque Herodes; nam remisi vos ad illum, vel ut alia lectio habet quae auctoritate ee nos, et quid ista remissione significatum sit declarat cum aliqua em- - phasi: et ecce nihil dignum morte est ab eo commissum ; ita graece (cf. Schanz, Fil. Keil, Weiss, Sp.); et ecce nthil dignum morte actum est et, scil. ab eo; ita verba quoque latina explicari debent; nam nihil dignum morte dicit crimen nullum quod mortis poena eluendum sit, ergo necessario verti debet actum est ab eo. Quod quandoque di- “cunt : nihil quod vel verbis vel rebus ipsis significaret eum esse dignum morte actum est ei ab Herode (cf. Luc. Calm.), non est expositio verborum, sed alia plane sententia; v. 16 emendatum ergo lum dimitiam i. e. flagellatum; ne scil. principes Iudaeorum qui tanto studio Iesum fd -accusabant nimium sibi redderet infensos, non vult Iesum plane oe absolvere, sed poena flagellationis imposita lis tamen aliquo modo miors Timebat enim, ut Theoph. ait, calumniam, ne accusaretur quod rebellem lee vult flagellationem decernere « ad solatium et repressionem irae illorum, ut cohiberentur ab ulteriore insania » (Euth.). Dicit itaque : nihil commisit morte dignum tam me iudice — quam Herode; proinde eum non possum interficere; quia tamen vos — offendit iubebo eum verberibus caedi, ut vobis satisfaciam, ne temere videatur a vobis accusatus (ita Lue.; ; similiter S. Bon. es Calm, et 4 recentiores). ) x; Opportune, uti Pilatus existimavit, accidit ut eo tempore turba ades- ; set exspectans ex more liberationem unius captivi ad festum paschale perversitatem turbae maxime describens qua Pilatus ab omni conatu Iesum liberandi tandem se deiici passus est;
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v. 17 necesse autem habe- 7 bat dimittere eis per diem festum unum, Hee videtur esse glossa satis - : 4 : mortis i ‘invenio in €0 3 pov Inveni (uti habent am Shir ger theoa lind a gat); iterum provocat ad inquisitionem factam et mediam quandam _ corripiam ergo tiium flagellari eam ibehe et dimittam; verum tali iu- -dicis obsequio illi magis incitantur ut clamoribusinstent 66 iudicem titu- _bantem ad suas partes propellant
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v. 23 at ill instabant vocibus magnis postulantes ut crucifigeretur et invalescebant voces eorum,; cf. Ioan, (19,12-15; Matth. 27,23-26;
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v. 24 et Pilatus adiudicavit féri petitionem ) _eorum, unde merito. ait Petrus : viri Israelitae, Iesum Nazarenum... per manus iniquorum affigentes interemistis (Act. 2,24); retulerunt vic- _toriam de Pilato, sed haec victoria, ut S. Cyr. ait, erat exitii et interitus eorum;
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v. 25 dimisit autem whe eum qui propter homicidium et seditionem missus fuerat in carcerem quem petebant, Tesum vero sine animi commotione ae evangelista repetens qualem hominem . prae Iesu petierint et sibi elegerint. e) Jesus crucifigitur et moritur 23,26-49. ? 23526. Et quum ducerent eum, appre- 23,26. Kat ws anijyov adtov, entAa6dsem venientem de villa, et imposue- | ax’ dypod, endOnxav adtés toy stavobdy habs Oewpiiv. "EEewuxtijetov oe zat ot dipyovtes Aéyovtes, "AAAovg Eswoev, Swoatw Zavtov, el outds catty &6 Xptotog tod Oecd 6 exhentéc. 36. evérarEav 88 adté nat of otpattérat, mposepyduevor, toc mpooyepoyseg atts, 37. nal Aédyovtes, Bi ob ef 6 Basthebe tov “Tovdalwv, ciicoy ceautdvy ~~ 38. *Hy 8& xal extypagn én” adt@, 6 Ba atAeve tev “Iovdatwv ovtos. : f 39.-Eic 08 tiv xpenacbévtwy xaxodpywy E Ghace7ipet adtév, Odyt ob et 6 Xprotbo; = as )5ov Geavtov zat Hua. AO. repos exetipdiv adte@ Fon, OddE 067 ob tov Osby, Ste ev tH adte xpipate — \ c La = x °. e 4 \ » 1. nat juste wev Stxales dE xe a: xe > t = ™) @y enodkauey drokapGavouev’ obtog de ovdéy atomov expakev. 42. zal heyev, In cod , pviobqcl 200 jae Bray -EAOys ele thy Bactkelay cov. 43. zal etzev adte éy tH Tmaoxdeiow. : ce AA. Kot Fy “ibn Qoet dpa fut, as ax étog eyéveto bo SAny thy yy ws evdtys 45. tod HAtov éxdelmovtos, goytc)y OE TO KATARETAGUA TOU yao pecov’ AG. .xal — gwvijsas ova; peydhy 46 “Insots etnevy > Ildtep, ets yetpde cov xapatiemar ro mvedud. you, tovto Oo elndv ekéxvevaev. TSA ry oe. ¢ wy ea 47. “Iéav_ 6 6 ExaTOVTaCY NS TO YEVO= Ws r rn 4 wevov edbaley tov Osdv, Adywv, “Ovrwe 6 GvOownosg odtos Slxatog Fv. 48. xar mavtes of ovunxoxysvouevot OyAor ext THY ? wa yj Newelay tadtyy, Oewpotvtss t& YevOueva, tuntovtes tk orvGxn Snéctpepov. 49. stoti= netcav O& ndvteg of yvwotol adth dro paxoddev, nat al yovatzes at suvaxodov: Qodoxt adtis and tyg Tadthatac, ‘vera TAVTO, D syr (cu). In v. 38 non add ypaymacw edAnv etc. in Ne? BO*L a sah cop syr (sin, cu) Ti WH. In v. 39 BL sin ovyt;' Sim a bffr nonne, item sah cop syr(cu, hr) arm aeth; D de om quae post blasphemabat ewm leguntur. In v. 41 C* anchabayev, recepimus abr am fuld ing* corp lind; percepimus c; D rovynpoyv. In v. 42 D %HL GTpApEls TPOS TOV “VELOV EtmEy auTwW; VyGIyTL wot Sine xvete NB C* D L aliq minusc a sah cop syr (hr) Or Bas (sel or 24) Ti WH (Ti WH Iyo0v ponunt ut vocativum, uti sah cop Or); memor esto b ce ffl qr. Inv. 43 D add Oagcer, d animequior esto, hodie etc. In v. 45 tov ndtov exA. & BL aliq minusc; al zat ecxotiaby o yAtos. In v. 48 D ta oty$y xat ta petwrax pectora et frontes d; frontes c; add ger dicentes vae nobis quae facta sunt hodie propter peccata nostra. adpropinquavit enim desolatio hierusalem; sim syr (cu) et Ephraem in comment. ad Diatessaron : hic erat Filius Dei. (sin v. 26 ut portaret crucem et veniret post Iesum; v. 27 et venit post eum multi- : tudo populi; v. 29 venient enim dies; v. 30 tune incipietis dicere; v. 31 in arido quid facient; v. 34 solum ita : et diviserunt vestes eius et sortiti sunt de eis; v. 35 et deridebant eum cum eis principes; v. 36 om acetum offerentes; v. 37 et dicentes : pax tibi; v. 38 et posuerunt in capite eius coronam spinarum et scripta erat causa (sors) et posita super eum; hic est rex Iudaeorum; v. 40 et reprehendit eum socius eius alter et dixit ei... etiam nos sumus in poena; v. 41 et sicut fecimus, : retributionem accepimus; v. 42 et dixit ad Iesum : domine mi; v. 44 et sol obscuratus est; v. 46 pono spiritum meum, et exspiravit; v. 48 tundebant pectora sua et Sicebants vae nobis, quid fit, vae nobis, quid peccavimus). __ Tesum nobis describit evangelista misercordissimum quia sua tormenta oblitus aliorum sorte occupatur eorumque miseria intime tangitur, qui pro suis interfectoribus Patrem rogat et latroni poenitenti ' paradisiianuas aperit. Unde talem nobis exhibet Iesum patientem et mo- -rientem qualis peccatoribus erit firmissimo fiduciae et consolationis ~ documento ;
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v. 26 e¢ cum ducerent eum, non commemorat flagellationem!; irrisiones militum, coronam spineam etc. ; censent eum nolle culpam magistratus romani ita efferre (cf. Schanz) ; at si dicunt eum rem __ ita describere ut ipsi Iudaei videantur supplicium sumere de Iesu, id concedi nequit. Nam postulata erat crucifixio et haec a Pilato decreta (vy. 24. 23. 25); iam haec poena Iudaeis non erat usitata neque Iudaei habebant ius gladii; inde iam concludi debet supplicium non. esse a Judaeis inflictum; insuper dubium nullum moveri potest, cum in ipsa --narratione et cee et centurionis mentio fiat (v. 36. 47). Quare et ex antecedentibus, ex supplicii genere et ex subsequentibus satis docemur etiam a Luca qui Iesum duxerint ad supplicium ; apprehenderunt Simonem quendam Cyrenensem venientem de play an’ &ypoteX agro, 3 rure; de usu et iure angariandi vide ad Matth. 5,41; de Simone cf. Matth. 27,32 e¢ imposuerunt alli crucem portare post Tesum, Iesum per 4 aliquod tempus crucem baiulasse, sequitur ex Joan. 19,17; verum. mox propter nimiam Iesu debilitatem tot iam tormentis effectam crux ei ablata. et Simoni est imposita. Simonem crucem totam gestasse 1 vide ad Matth. 1. c. et ad Marc. 15,21; « bonus ordo nostri profectus est, ut prius crucis suae tropaeum ipse erigeret, deinde martyribus — traderet erigendum » (S. Amér.); « intelligitur primo a Domino cru- — -cem portatam ac deinde Simoni impositam, congruo satis ordine — 4 mysterii » (Beda). Solus Lucas narrat de hac via crucis
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v. 27 sequebatur autem ‘illum ‘ multa turba popult et mulierum quae piadiebuita tybnzovto proprie sese tundebant, pectora tundebant prae moerore, uti orientalium est eiusmodi edere signa doloris et /amentabantur ore et oculis (Luc.) eum;: « pronum quippe ad lacrimas semper femineum genus atque ad mi-_ sericordiam flexanimum » (S. Cyr.) et valuit earum planctus ad dam-_ nandam impiam Iudaeorum crudelitatem; neque enim aliud poterat — imbellis sexus adversus coniuratam, mag naar praesertim , impieta-_ tem (Luc.). Pio profecto affectu ara antl sunt Iesum innocentem, de om- — nibus optime meritum quem nunc ad supplicium rapi post acerba tor-_ 4 i menta vident. Eas non fuisse mulieres quae ex Galilaea secutae ei mini- -strayerant patet ex allocutione
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v. 28 conversus autem ad illas Tesus — 4 dixit : filiae Ierusalem, nolite flere super me, non mea sors est de-- 4 _ flenda; Iesus enim hart sua calicem bibit quem ei Pater dat, redemptionem mundi peragit, peccata expiat, Patri honorem offert immensum et satisfactionem abundantem pro hominum delictis; ipse per passio- — nem intrat in gloriam suam (cf. Bed. Theoph. Alb. Bon.); sed super - v0s Ipsas flete et super filios vestros, propter horrendam illam acerbitater et miseriam quae genti iakieae imminet et quam ultionem- ~ .divinam sibi ipsi imprecati sunt (Matth. 27,25). Talis autem strages et clades populi et in se maxime lacrimis digna est et singulis quoque | _multiplicem afferet asperitatem, quia in communi pisge ad unum — a omnes affliguntur. a Et quanta futura sit calamitas declarat
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v. 29 quoniam ecce venient a dies in quibus dicent : beatae steriles et ventres qui non genuerunt et — ubera quae non lactaverunt; repetitio haec facta variis phrasibus ad epitasin et exaggerationem enelee modis omnibus beatas esse praedi-_ eandas quibus non sint liberi. Alias proles numerosa inter Dei bene- — dictiones refertur et sterilis infelix et quasi maledicto obnoxia habetur ; oe verum tempore summae tribulationis matres optabunt nullos sibi esse liberos et omnium iudicio a copia filiorum infelices coneebuny tur ob ‘malorum magnitudinem quam in se et toties auctam experientur quot _ filios videre cogentur afflictos ; magis quoque filiorum quam suis malis ~tanguntur (Luc.). Steriles Rue AE comparatione earum beatae quia _ earum calamitas non augetur calamitate filiorum. Gratias agit Elisa- _ beth de opprobrio sterilitatis ablato (1,25); sed tanta ingruet malorum moles, ut opprobrium istud iam in magni beneficii loco habeatur (similes locos apud profanos recenset Weistein);
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v. 30 tunc —meipient dicere montibus : cadite super nos, et collibus : operite nos! cf. Os. 10,8; Apoc. 6,16; prae malorum audnloidine et i impen- _ dentium eee peers et mele exoptant ut ruinis montium opprimantur, ut horrendo sed celere mortis genere eripiantur malis praesentibus et timoribus impendentium. Tanta igitur erit acerbitas rerum, ut dirum mortis genus anxie efflagitent (ef. Luc. Ipr.). Verba non posse cum aliquibus (Bed. Bon. Wetstein) explicari de iis qui in spe- _ luncis et cavernis more yeterum Iudaeorum se abdant ut tuti sint ab_ _ hostium incursu (1 Reg. 13,6; 22,1; 3 Reg. 18,4. Is. 2,19 etc.), satis - manifestum est dum dicant : montes, cadite super ni Designat itaque Christus immensam malorum molewy quae in populum iudaicum _ propter caedem Messiae devolvenda sit. . __ Atque Deum merito inflicturum esse tantam de peccatis ultionem, _ documento generali ostendit
23:31
v. 34 quia si in viridi ligno haec faciunt, in arido quid fiet? cum locutio sit proverbialis explica faciwnt modo - generali : homines faciunt, haec fiunt; si ne arboribus quidem frugi- -feris parcitur, multo minus parcetur aridis: Lignum viride in s. litteris symbolum est iusti (cf. Ps. 1,3. ler. 17,8), quare sensus est : si ego. iustus et innoxius saevis adeo suppliciis afficior, quibus afficiendi erunt rei et impii? Si Deus Pater tantas exigit poenas a Filio qui sese huma- - norum criminum vadem et fideiussorem exhibuit innocens ipse, quam dure puniturus est sontes ipsos et peccatores? Similiter Prov. 11,31 et 4 Petr. 4,18 si iustus vix salvabitur, impius et peccator ubi parebunt? $f (ef. ler: 49,12. Kz. 20,47; 21,3; Luc. Calm.). Nimis tenue et angustum est neque ad epoctiuil aed quandoque explicant : si Romani me - ita suppliciis addicunt quid facient genti rebelli (cf. S. Cyr. Theoph. -Euth.)? Quae traditione christiana feruntur de S. Veronica (Berenice) et sudario Christo ad abstergendam faciem oblato, vide in Actis SS. bollandianis ad diem 4 Febr. (tom Febr. I p. 449- -457), apud Baronium 4 an. 3% n. 138 (in edit. vet.) n. 133 (in edit. Theiner), apud Benedictum XIV de festis D. N. cap. 7n. 64, quide ea re etiam in Bie hk ca~ a noniz. Sanct. mp 2 cap. 34 n. 12 ae | | (53,12);
23:32
v. 32 ducebantur autem et alit duo nequam cum eo ut interfi-- cerentur Vv.
23:33
33 et postguam venerunt in locum qui vocatur Calvariae, xoaviov explicat vocem Golgotha; appellatio petita videtur ex figura collis; plura vide in Comment. Matth. Il p. 516 seq. et Marc. p. 413, | 267 cructfixzerunt eum, illo scil. supplicio quod Cicero vocat extremum, summum, crudelissimum, teterrimum (Verr. 5,64. 165 et 5,66. 169) et servitutis extremum summumque supplicium, Arnobius infame personis vilibus supplicium, Lactantius infame genus supplicii (Arnob. adv. gentes 1,36; Lact. Inst. 4,26; cf. Zestermann, die Kreuzigung bei 4 den Alten p. 1% seq.). Quam horrendis cruciatibus Iesus immersus fuerit dum diris clavis manus pedesque transfigerentur, verbis explicari _ satis nequit. De modo crucifixionis egi in Comment. Matth. II p. 519-~ : 524; etiam Zestermann |. c. p. 35-.seq. testimoniis veterum probat eruciarium esse affixum cruci iam erectae; et datrones unum a dextris — : et alterum a stnistris , xa 70d¢ xanodeyous, uti in y. 32; ita scil. res ced debat in maiorem Jesu ignominiam. Verum aliter Deus disposuit, uti notat S. Thomas (3 p. qu. 46. art, 11), quia ut S. Hieronymus dicit : | sicut pro nobis maledictum crucis factus est Christus, sic pro omnium — salute inter noxios quasi noxius crucifigitur, et ut eS: S. Leo (serm. : 4 4 de pass. n. 1), in ipsa patibuli specie monstrari voluit illam discretionem quae in iudicio futura sit; salvandorum figuram exprimi fide credentis latronis, damnandoram formam blasphemantis impietate 3 praenotari. 4 Iesus autem, uti pias alloquens mulieres suorum dolorum imme- _ mor se solum sollicitum exhibet et dolentem de sorte populi ingratissimi, ita nune etiam insignius edit amantissimi sui cordis documentum
23:34
v. 34 Jesus autem dicebat, probabilissime dum cruci affigeretur, quia j sola crucifixionis mentio praecedit, Pater, dimitte illis; non enim sciunt quid faciunt; veniam pro inimicis suis, pro synedristris scil. eb populo qui importunis clamoribus facti sunt causa eius supplicii, rogat instanter, Deum obsecrat Patris nomine obtento, qui ut pater ae tali filio rogatus non possit non flecti; eos excusat, quia quamvis culpabiliter Messiam et Filium Dei non agnoscunt; petitioni suae quae 4 iam in se maxime valet apud Patrem rationem addit ex parte inimicorum, qua venia digni sint; pro suo in eos amore et desiderio salutis eorum culpam extenuat quantum potest; elus exemplum sequuntur — Petrus Act. 3,17: et nunc fratres scio, quia per ignorantiam fecistis, sicut et principes vestri, et similiter Parties Act. 13,27 et 1 Cor. 2,8. 3 Atque merito huic Iesu precationi accepta refertur conversio multo- - rum millium post pentecosten; multiplicabatur numerus discipulo- ; rum valde in Ierusalem; multa etiam turba sacerdotum obediebat 4 fidei Tick 6 7; etiam ex pharisacis credidisse vide Act. 15 15). In qua petitione sil nobis dedit exemplum sublime dilectionis inimicorum ; quod enim docuit ; orate pro persequentibus vos (Matth. 5,44) ipse in acerbissimis cruciatibus suorum dolorum quasi immemor eminentissimo modo exercuit. De qua oratione Christi ef. Swarez in 3 p. qu. 47 art. 6 Comment. n. 6 et Benedictus XIV de festis D. cap. 7 n. 93 seq. — dividentes vero vestimenta eius miserunt sortes; vide ad Matth. 27,35 et Marc. 15,24. Tam aliqua referuntur ex iis quae gesta sunt dum Iesus summis in ribus vide Comment. Matth. II p. 533) v:
23:35
35 e¢ stabat populus spectans, maior itaque populi pars non videtur addidisse ad irrisiones Christi; seductus et concitatus; Matth. 27,20) iam incipit ab eorum malitia recedere; qua animorum dispositione praeparantur, ut Christo mortuo eeenentin percutientes pectora sua (v. 48); e¢ deridebant eum - principes (cum evs) vide lect. var. ; cwm ers rite explicari potest (quamvis glossa esse videatur) de aliquibus ex populo, quos alii quoque designant : praetereuntes autem blasphemabant (Matth. 27,39; Mare. dam curiositate spectabat, principes vero etiam (32 xat) teyuxtiowlov ? ; V. 1P ) forma verbi, tempore scil. imperfecto significatur, dicentes : alios salvos fecit, o animorum obcaecationem! fatentur miracula ab eo esse facta; adeo itaque manifestae et indubitatae erant quas operabatur sanationes; se salvuum faciat, sc hec est Christus Det electus, 6 éxdsxrds, postquam implevit oracula de morte et sepultura Is. 53,7-9. Dan. 9, 26; Zach. 12,10; quare resurrectione sua etiam id edit documentum suae dignitatis messianae quod hic ab eo exigunt;
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v. 36 7//udebant autem et et milites accedentes et acelum offerentes ei
23:37
v. 37 et dicentes : st tues rex Iudaeorum, saluum te fac! exemplum principum ludaeorum milites quoque quorum erat crucifixum custodire imitantur ; etiam Matth. 27,49 et Marc. 15,36 omnino patet milites dicteria in Iesum iactasse, dum unus ei implens spongiam aceto potum dabat;: cens : sinite, videamus si veniat Elias ad deponendum eum. Quare non opus est id quod Lucas narrat separare ab eo quod alii referunt. Alii tamen id separant, quod si urgere vis o/ferentes probabilitate non Cur milites Iesum regem Iudaeorum per ludibrium vocarint, etiam » ex titulo causae (Marc. 15,26) explicatur
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v. 38 erat autem et superscriptio scripta super eum litteris graecis et latinis et hebraicrs, vide lect. var.: omnino facilius videtur haec de litteris graecis etc. ex loanne (49,20) esse addita in codicibus sat multis et versionibus, quam in allis © omissa siab origine adfuissent: hic est rex Iudaeorum; utique quia est rex Iudaeorum, ille unus qui ex vaticinio Ez. 21,27 exspectandus erat regia dignitate in Sedecia abiecta, rex scil. Messias, idcirco mortem obire debuit. Unde haec inscriptio et hic causae titulus multis nominibus ad Dei providentiam referri debet. Cetera vide ad Matth. 27,37; « merito supra crucem titulus, quia non humani corporis, sed cem titulus, quia licet in cruce erat Dominus Iesus, super CRUCREES tamen regis maiestate radiabat » (S. Amor.). Aliud misericordiae Iesu et potentiae insigne nobis Lucas refert
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v. 39 unus autem de his qui pendebant latronibus xaxcspywy , latrones Aqorat vocantur Matth. 27,38 et Mare. 15,27; blasphemabat eum dicens : st tu es Christus, al maiore irrisione ody: nonne tu es Christus? liberare, pseudochriste! nomen Messiae tibi arrogasti, quod nune > omnino constat; « furiosae obstinationis exemplum in hoe perdito ‘cum ferocia spumare desinit; ita solent desperati homines qui effugere - nequeunt tormenta per contuinisiam uleisci » (Lwe.); alter vero neque multiplici blasphemantium exemplo provocatus neque poenarum asperitate exacerbatus est, sed veluti immemor suarum poenarum et - magis laesus iniuriis Christi quam propriis poenis, cum reliqui omnes - aut blasphemarent aut tacerent, solus exstitit defensor ipsius
23:40
v. 40 -respondens autem alter increpabat eum dicens > neque tu times Deum iudicium Dei impendens per se urget ad coercendam linguae petulan-— * quod ulla Reh aeons dignum sit ab eo esse commissum. Nota dictione graeca plus laudis tribui Iesu quam latina. : « Vide Spiritum sanctum in animo latronis operantem agnitionem Domini in Tesu quem videbat crucifixum et tam ignominiose deri-_ deri » (Caz.); post culpae confessionem efflagitat gratiam,
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v. 42 et dicebat ad Iesum : Domine memento mei vel et dicebat : Iesu memento — mei, vide lect. var., cum veneris in regnum tuum vel in regno tuo (uti. Aebent codd gr longe. pler) in dominatione tua regia; videtur scil. latro putare, uti apostoli quoque , Messiam mox Heron ventu- Tum, non in conditione humili sed in gloria et maiestate regia. Sed eX ipsa eius petitione simul elucet eum regnum Messiae concipere in _ altera vita constitutum quoque, cum se mox e vita hac migraturum esse non potuerit ignorare. Admiranda est fides latronis. Sane multa - iam antea audierat de Iesu; ex verbis alterius patet notum fuisse le- . sum se declarasse Messiam; idem colligere debuit ex irrisione principum ludaeorum qua simul miracula Christi affirmabantur. Videt Iesu -patientiam ac mansuetudinem plus quam humanam, audit eum veniam efflagitantem pro inimicis et Deum suum appellantem patrem. Verum haec omnia alter quoque percipit. Proin praeter ea omnia in bono latrone agnoscenda et praedicanda est Dei misericordis gratia, qua in’ extremo vitae quasi momento ad tantam. fidei magnitudinem ~_evectus est. Modestiam quoque peccatore dignam considera; « non — enim audet petere regni consortium, ut diceret: recipe me in regnum tuum, sed tantum memento mez, ut scil. tune pro regali beneficentia fan et potentia mihi vel in aliquo benefacias » (Ians.), qua peti- -tione simul eximiam in Jesu fiduciam declarat. Ceterum cf. Suarez ad Pay: qu. 46 art. 14 Comment. n. 4 seq. _Tesus autem pro summa henignitate et liberalitate fructum passionis suae et mortis largissime donat latroni poenitenti,
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v. 43 e¢ dixit ill Tesus : amen, dico tibi : hodie mecum eris in paradiso ; paradisus , - hortus voluptatis, regio erat felicitatis summae et familiaris cum Deo ~ commercii (Gen. 2,8 seq.); inde factum est apud prophetas, ut gloex illo paradiso terrestri depromptis (ef. Is. 51,3 hebr. Ez. 47,12. Zach. 14,8); unde ipsa beatitudo eo nomine yuoque designatur; ef. - Apoe. 2,7 vincenti dabo edere de ligno vitae quod est in paradiso Beit Promittitur itaque latroni beatitas; « paradisus dicitur hic Deitatis " plena fruitio, ad quam soluta a corpore anima latronis pervenit » Alb.); proms ergo Christus latroni visionem beatam eo die conferendam (Suarez |. c. n. 8; item S. Bon. Salm. Cait. Ians. Luc. Lap. 8 ge): Nomine paradisi latro locum felicitatis s summae intelligens quanta consolatione et amore Jesu perfusus sit, tecum perpende. Uberior est gratia, ait S. Ambr., quam precatio; semper enim Dominus plus tribuit quam rogatur, et S. Leo ; « excedit humanam conditionem ista promissio, nec tam de ligno crucis quam de throno editur — potestatis; ab illa altitudine praemium fidei datur, in qua chirographum humanae transgressionis aboletur, quia se a forma servi Dei forma non dirimit, dum etiam inter supplicia proprietatem unitatemque suam servavit et Deitas inviolabilis et natura passibilis » (serm. 2 de pass. n. 1; M. 54,317). Quod alii quandoque dicunt latronem in sinum Abrahae, in limbum fuisse receptum et paradisi nomine limbum intelligi (Mald. Lamy, Ipr. gloria perfruuntur; unde latro loco quidem cum Christo ad infernum descendit (scil. ad imbum patrum), ut cum Christo esset quia dictum est ei : mecum eris in paradiso, sed praemio in paradiso fuit, quia ibi divinitate Christi fruebatur, sicut et alii san¢ti (3 p. qu. 52 art. 4 ad 3). Verum > S. Aug. sensum dicit esse multo expeditiorem et ab omnibus ambiguitatibus liberum, si non secundum id quod homo erat, sed secundum id quod - carnem illa passio pertineret, ita recte dici potuit : hodie eris..., cum iuxta_ 7.9; M. 33,834). De ea re agit Benedictus XIV 1. c. n. 98. 99. Notat Beda : « ille qui talis ad crucem venit ex culpa, ecce qualis a cruce recedit ex gratia; confitebatur Dominum quem videbat secum hu- cula viderant divina virtute facientem ». En post vitam male actam in ipso — mortis periculo hic eam accipit gratiam qua salvus fiat. Sed unus est ne~ quis desperet, unus ne quis praca Christum ante horam sextam fuisse cruci affixum et aliquamdiu in etiam ex hac narratione consequitur v. 4% erat autem fere hora sexta — et tenebrae factae sunt in universam terram, sufficit terram iudaicam intelligere; cf. 4,25; 21,23 et Comment. Matth. I p.534, Marc. 424, ubiram nonam, v.45 et obscuratus est sol eodem modo explica 70d Aloo eudeinovtes sale desinente scil. lucere; perperam aliqui putant Lucam voluisse designare defectionem solis quae fiat luna interposita rate solem et terram (ef. Weiss); at zxdefmew est cessare, desmere, et dici potest de luce solis cessante, ex quacumque demum causa id contingit; dein profecto Lucas scivit tempore paschali esse plenilunium, proinde solis defectionem eo tempore non fieri. Neque S. Cyrillus hier. dubitat dicere : ¢€éimev 6 joc propter solem iustitiae (cat. 13,34; M. 33,813) et : testatur sol nunc fulgens, sed tum éxirnoy (cat. 10,19; M. 33,688). - Origenes quidem mavult existimare insidiatores Ecclesiae istud verbum de deficiente sole induxisse, ut evangelia argui possent erroris (M. 13,1783); dicit quippe in plerisque exemplaribus legi : obscuratus est sol, in quibusdam vero : deficiente sole, « et forsitan ausus est aliquis quasi manifestius aliquid dicere volens ponere, existimans quod non aliter possent fieri tenebrae nisi sole deficiente »; sed prius illud putat magis. Ut notat iam Beda, Lucas volens miraculum miraculo adiungere , cum dixisset : sol obscuratus est, continuo subiungendum existimavit quod exspirante Domino factum est : e¢ velum templi scissum est medium, ut sci]. indicaretur morte Christi desinere vetus foedus et nobis pandi viam ad ipsum sanctuarium coeleste, ad faciem Dei (cf. Hebr. 9,8; 10,20) ; « scinditur velum vetus, ut Ecclesia nova __ fidei suae vela suspendat; synagogae velamen aufertur, ut religionis interna mysteria revelato mentis cernamus obtutu » (S. Ambdr.). _Uti in tenebrisillisiam gloria Christi demonstrari a Patre coepta est, ita quoque in ipso mortis momento haec gloria illustrius apparet
23:46
v. 46 et clamans voce magna Tesus ait: Pater in manus tuas commendo, depono, committo, trado zapaziWena, spurztum meum; ita scil. ille loquitur qui dixit : ego pono animam meam a meipso et potestatem habeo ponendi eam (Ioan. 10,18); cf. Ps. 30,6 (hebr. 34,6), _ubi legitur graece zapa0sjcopcr (79PDN), quae lectio inde etiam in ali- _ quos codices evangelii transsumpta est. « Nec praetereas quod sicut © prima scripta in evangelio verba Jesu a Patris nomine initium sumpserunt, cum dixit duodennis in templo : nesciebatis quia in his quae Patris mei sunt oportet me esse, ita ultima Iesu in cruce in Patrem— finita sunt » (Caz.). Factus obediens Christus usque ad mortem ea ipsa voce declarat se Patri obsecutum iamiam spiritum suum in manibus Patris deponere; e¢ haec dicens exspiravit; exspirat autem cla- _ mans voce magna, ut declararet non per vim sibi adimi animam (cf. §. Thom. 3 p. qu. 47 art. 1), in quo clamore agnoscendum est mira- ~ culum;« nonenim fieri poterat ut haberet naturalem virtutem ac robur ad eum clamorem emittendum corpus pene exsangue ac vitalibus spiritibus et consequenter viribus fere exhaustum. Et in hoe miraculo -ostendit Christus potentiam suam; sicut enim potuit resistere et superare debilitatem corporis ad sic clamandum, ita potuit morti resistere, si vellet, et ideo ait divus Thomas (Quodlibeto 4) declarasse Christum eo facto se esse dominum vitae et mortis et non necessitate absoluta sed sponte mortem suscipere, cui facile resistere posset si vellet » (Swarez 1. c. disp. 38, sect. 1 n. 9). Quare omnes “meres referunt Iesum voce magna clamantem exspirasse (Matth. 27,50 3 Mare. 15,37). ! “eae In quo clamore centurio quoque testimonium deprehendit coelitus videns centurio quia sic clamans exspirasset, Matth. 27,54 viso terrae motu et his quae fiebant, glorificavit Deum dicens : vere hic homo iustus erat; inter convicia quae synedristae Iesu in cruce pendenti obiiciebant etiam illud erat: dixit enim, quia Filius Dei sum (Matth. 27,43); quod cum Lucas non retulisset, etiam nune non narrat quod alii habent centurionem quoque dixisse ; vere Filius Dei erat iste. orta esset sententia de Filio Dei. Innocentia Iesu quae iam saepius et ab Herode et Pilato declarata est, ab alio quoque magistratu romano ~ habet testimonium. Quae centurionis confessio etiam pars - est turba iam non synedristis sese adiungebant Iesum deridentibus, ita aia rebus in eius morte gestis salutari percelluntur timore et detestatione sceleris admissi. Qui timor et dolor praeludium fuit verae poenitentiae quam plerique egerunt in die pentecostes (Jans.). Attamen hie pastoli excludendi sunt neque dicendum eos solos designari; cur enim x sere licebit loseph ab Arimathaea et Nicodemum, re prehensioni est ver-— cuit nos Joannes 19,25; reliquum circa cruces spatium satis occupa-_ tum erat eta ouBhotle militum et a principibus sacerdotum et scribis et senioribus qui ut convicia in Iesum iactarent quam proxime possent Me ie sad crucem accedebant; et mulieres quae sctuae eum erant a Galilaea hace videntes ; cf. 8, 2.3; Matth. 27,55. Marc. 15,40. 44. _
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v. 50 et ecce vir nomine Ioseph qui erat decurio - fovadeuriic, consiliarius, senator (Lwc.), membrum synedrii, vz bonus et tustus, iustus erga proximos quod congruit senatori (Luc.) et ita _ recentiores quoque de iustitia proprie dicta vocem accipiunt (Schanz, - Weiss); v. 54 affertur eius iustitiae documentum : hic non consenserat _ consilio et actibus 7% =e4e. certe in malam partem, sceleri, rei faci- ~ norose gestae corwm, alii accipiunt non consenserat : non ivit in sententiam eorum, non tamen palam ausus fuit profiteri studium suum
23,50. Et ecce vir nomine Ioseph, qui 23,50. Kot ob, dvhio svéuatt “looto, erat decurio, vir bonus et iustus, 51. Hic | Bodevtys) Sndpywv,) dvie ayabde (xa) non consenserat consilio et actibus | dfxatog, 51. odtog odx Fv covantateenutvos qui exspectabat et ipse regnum Dei. | Qalac xéAcwe téady *Tovdatwy, ¢ mposedez sto _ 52, Hic accessit ad Pilatum, et petiit | thy Bacrdclav tod Osod, 52. odto¢ mpoccorpus Iesu : 53._ Ht depositum involvit | ch@my ta Mevkdtw Arisato tb sium tod -sindone, et posuit eum in monumento "Insod. 53. zat xabehov avetddtkev adtd exciso, In quo nondum quisquam positus | owddve, xot YOyxev adtov ev puviuarte - fuerat. 54. Et dies erat parasceves, et Rakeuta, od od% Fv oddele olnw xsluevoc. sabbatum illucescebat. 5A. nat Hycoa HV Rapaoxevijs nat ga66a0v
23:51
innocentem in illo synedrii consessu (Schegg). Vox covxarazecdon utique proprie significat simul cum aliis caleulum in urnam demittere, quasi Uigov w0évan (ef. Grimm, Lex. s. v.); at etiam sensu adhibetur latiore conspirandi, assentiendi, adstipulandi et apud LXX (cf. Ex. 23,1. 32. Daniel in hist. Susannae v. 20) et apud profanos; quare gwomodo non consenserit, accuratius inferri ex ipsa voce non poterit; ab sibiiam sepulcrum faciendum curavisset, in ipsa urbe habitasse censendus erit; Arimathaea, Ramathaim, hebr. cum articulo 5°n075 (1 Sam. occultus propter metum Iudaeorum (Joan. 19,38). Sed nune seposito et abiecto omni metu palam se profitetur amicum studiosum et cultorem eius qui morti ignominiosissimae erat adiudicatus. Gloria Christi quae in morte eius iam manifestari coepta est etiam in enim romana corpora damnatorum ad sepulturam concedebantur cognatis et amicis petentibus; vide ad Matth. 27,58;
23:53
v. 53 et deposehakeutd € petra exciso, « ne si ex multis lapidibus aedificatum esset, tum quem sepultum raptum esse dixerunt » (S. Ambr.); i quo nondum quisquam posttus fuerat; uti alias primitiae Domino consecrantur et debentur atque etiam ad Domini servitium et cultum illa prae ceteris devoventur quae humanis usibus nondum inservierunt (cf. quondam erat praeceptum : sexta autem die colligetis duplum ete. dem naturae ordine, atque ideo diem illucescere dicimus cum inciDore RUC IN OLBGS Re aS pit, hinc sumpta metaphora diem festum sabbati illucescere. evangelista dixit cum incipit, quamquam a vespera, id est, a tenebris hon a luce inciperet ordine a lege praescripto » (Luc. similiter Lamy, ee Bul; )- Dictionem eam de sabbato illucescente, cum tamen noctis initium designetur, etiam explicant quandoque a candelis sabbaticis quae in honorem diei accendebantur, qui mos Iudaeis posterioribus ita sacer erat, ut Maimonides dicat : etiamsi non sit homini quod comedat, mendicet ostiatim ut acquirat oleum ‘et accendat lucernam (ef. Lightfoot, Horae hebr. ad h. 1. Luc. Lamy, Calm.). Alii monent vesperam Tudaeis -vocari 75N lucem; et gemaristae quidem adstruunt eam appellationem depromptam esse ex Ps. 148,3 : laudate eum omnes stellae lucis J4N 11259 (cf. Lightfoot 1. c.); alii illucescere simili modo referunt ad ortum siderum (cf. Calm. Schanz, Keil, ’ Weiss). . - Piarum mulierum studium et devotionem iterum commendat evangelista; uti vivo Domino facultatibus suis ministrabant (8,3), ita mortuo - quoque obsequia amoris praestant
23:55
- 55. Subsecutae autem mulieres, quae | énégwoxev. ‘ : cum eo venerant de Galilaea viderunt D0. Berane golieeon 33 at ‘yuvatzes, - monumentum, etquemadmodum positum | aftwes joay auvehnAvdvtat 2x tig ToArhatag erat corpus eius. 56. Et revertentes pa- | adré, Medoavre TO pynwEetov, nat do etdOy v. 55 suwbsecutae autem mulieres quae cum eo venerant de Galilaea viderunt monumentum et quemad- —modum positum erat corpus evus ; « mspicere cupiebant quomodo po- -neretur, ut ei tempore congruo munus possent suae devotionis offerre » o (Beda). Volebant eum ungere postea, cum feria sexta vespere non possent propter sabbatum iamiam instans;
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yaverunt aromata et unguenta, et sab- | 7d GO) 1.0 adtov. 56. Smocted ines 6& ¥tol- _bato quidem siluerunt secundum man- | yasay dpdbuata xot pdpar xal to wav od6e % . datum. — kt Gatov hovyacay a thy evtoAyy. i) ‘Tria i in i hac parte. deseribuntur « abs sepelientis, honorificentia 2 Failure, reverentia mulierum in tumulatione » vel devotio mulie-_ rum (S. Bon. Alb.); v. 56 et revertentes paraverunt -aromata et unguenta, quo scil. pean honorificentius quam iam fac- _ tum erat (ef. Ioan. 19,39. 40), e¢ sabbato quidem siluerunt quiescebant - jobyacar, ab omni opere tali cessabant, secundum mandatum scil. de sabbato Ex. 20,8-10; 31,13. Deut. 5,1%. Uti Lucas in beata Virgine, in ipso Domino legis observantiam commemorat (2,23. 39. 42 etc.), ita idem effert in parentibus praecursoris (1,6) et comitibus Iesu. Cum lega-_ ~ tur Mare. 16,1 sabbato transacto tres mulieres emisse aromata, statim — aliqui clamant reperiri contradictionem. Verum nisi quis caeco quasi impetu evangelistas inter se committere vult dicet quod S. Mier. Bon. Cai. Luc. etc. dixerunt et quod ex consuetudine humana per se intel- ~ ligitur, ea quae brevi illo tempore ante sabbati initium perficere non potuerint eas demum complevisse sabbato transacto. — Cur Christus sepeliri voluerit, has ratiohes affert S. Thomas (p. 3 qu. 54 art. 1) : -« ad comprobandam veritatem mortis, dein quia per hoc quod ipse de sepulero resurrexit datur spes resurgendi per ipsum his qui sunt in - sepulcro, tertio ad exemplum eorum qui per mortem Christi spiritualiter moriuntur peccatis, qui scilicet. absconduntur a conturbatione 3 hominum DD. Voluit Christus in ey fee peccato similis fieri sepeliri voluit nostra sepulera sondedratanest ae homines mortal sepeliuntur. . 3. Tesus redivivus m gloria 24,1-53. a) Mulieres ad sepulcrum 24,1-12. ’ 24,1. Una autem shpat valde dilu- 24.1. TH St pre tv ca6drwv Se8p0v | culo venerunt ad monumentum, portan- | Babéwcs ext to pia FASav, gpovsar a tes, quae paraverant, aromata. 2. Et | ftoluacav doduota, 2. edpov BE tov Boy invenerunt lapidem revolutum a monu- | érozexvAtcpévoy axb tod pyypelov, 3. cismento. 3. Et ingressae non invenerunt | eMfotca: 8£ ody edpov tb cia tod Kuptov corpus Domini Iesu. 4. Et factum est, | "Ijcod. 4. xot eyéveto ev tH dnopetoBen Sai ecce duo viri steterunt secus illas in veste | éxéotysav adtats ev eobytt phils 2 declinarent vultum in terram, dixerunt | vovotv t& xpdcwma slg thy Yiiv. ctnay ad illas : Quid quaeritis viventem cum | xpbs adtds, Ti Cntette tov Cavra werd tidy mortuis? 6. Non est hic, sed surrexit; | vexpiv; 6. odx éotwy Ode, GAL Hyéoln recordamini qualiter locutus est vobis, | wvisbyte as ehddqoev Suty, Ett dy fv ti quum adhuc in Galilaea esset, 7. Dicens: |, Todthala, 7. A€ywv Ste tov viby Too , Quia oportet Filium hominis tradi in | avGpunov det rapadobijvar ete XEtoas cifigi, et die tertia resurgere. 8. Ht re- | xat tH telty tivéog dvactivar, 8. Kat cout a cordatae sunt verborum eius, 9. Et re- | oOycav téy lao avtod: 9, xal Sio- © gressae a monumento nuntiaverunt haec | otpépxcat amb tod pyyuclov, afyyethay omnia illis undecim, et ceteris omnibus. | tattx mavta tots Evdexx xal n&otv tots 10. Erat autem Maria Magdalene, et | Aorrots. 10. joav 88 4 Maydadnvi Mapia * Ioanna, et Maria Jacobi, et ceterae | xat “Iwdva xat Mapia 4 “land6cv, xal at apostolos haec. 11. Et visa sunt ante | doug tadra, 11. Kot eedvncay evdbmov illos sicut deliramentum verba ista; et | adtiiv doel Ayjpog tk firata adtiv, at surgens cucurrit ad monumentum; et | %pauev ent td pvyyetov, xat mapantijag ni procumbens vidit linteamina sola posita, pene te dOdvtx pedvers Kar Sm ons Ree et abiit secum mirans quod factum | abtov davudtwv- * Tova eae ; sunt due viri; v. 5 et timuerunt et einehinaverkig. eipien ‘sua et Houpibteliadt in ter- ram prae timore; dicebant eis illi viri etc.; v. 7 et dixit’ vobis; v. 9 et dicebant _ verba haec undecim et ceteris discipulis; v. 10 Maria lfilia Iacobi; v. 11 ae sivex __ stupefactione sua docpser ear verba haec; v. 12 Simon). _ Cum Iesus discipulis loqueretur de morte sua et resurrectione , ipsi _ nihil horum intellexerunt et erat verbum istud absconditum ab eis et non intelligebant quae dicebantur (18,34). Unde minime mirum est lem. Ita quidam Atheniensium cum Paulum de resurrectione disputan- Bo _ argumentis probare resurrectionem. Quare Lucas quoque sedulo in- ~ eumbit ut eam doctrinam de vera Iesu resurrectione firmissimis et in- - dubitatis stabiliat documentis. Et primo quidem ostendit. sepulcrum eum suis signa exhibuisse certissima suae resurrectionis atque ex Scrip- ~ turis quoque iterato ostendisse oportuisse Christum pati et resurgere. quibus eruditi sunt veritatem (1,4);
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ἀναστάν, style de Le. 1, 39; xv, 8; Act. ix, 39 et passim. — πλῆθος avec αὐτῶν s'entend en premier lieu du Sanhédrin, mais Le. n'eùt pas employé cette expression s'il n'avait pensé à un concours de peuple. Le peuple n’est pas mentionné ici par les autres, mais dans Le. il est mêlé aux prêtres (v. #), dont la culpabilité spéciale est moins mise en relief. — Dans Mc. et dans Mt. Jésus est enchaîné.
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En historien lettré, Lc. place dès le début les griefs articulés contre Jésus, en mettant en avant ce qui devait émouvoir le plus le gouverneur et qui en même temps établissait sa compétence. Le messianisme ne vient qu'ensuite, alors que les agissements de Jésus sont déjà caractérisés comme révolutionnaires. C'était à Pilate à maintenir l’ordre, et c'était son intérêt que le tribut fût payé. Quand il en faut venir au titre de Messie (χριστόν), il est expliqué par βασιλέα. — εὕρομεν (ou εὕραμεν) signifie probablement : « nous lavons pris sur le fait sans se donner le mérite d'une enquête préalable, qui n'eût sans doute pas été du goût du procurateur. — Sur le latinisme de la tournure, cf. Introd. p. cxxvur. — Le mélange des accusations est assez habilement calculé; le trouble faisait supposer des menées anti-romaines, aboutissant au refus de l'impôt. Jésus avait dit expressément le contraire peu de jours auparavant (xx, 20-26), mais s’il se reconnaissait Messie, il ambitionnait donc le titre royal, il se révoltait donc contre César. Renan (Vie de Jésus, 13° éd. p. 198) à paru faire état de mots ajoutés dans certains mss. latins. Après nostram (ἡμῶν) : ef solventem legem nostram et prophetas (af it et qques mss. de la vg.), et au v. 5, à la fin, ef filios nostros et uxores avertit a nobis non enim baptizatur sicut et (om. c) nos (+ nec se mundant e), dans c et 6. Les deux additions sont marcionites d’après ἔριρη. Marc. 316. 346, qui donne comme texte grec après ἔθνος : καὶ χαταλύοντα τὸν νόμον καὶ τοὺς προφήτας... et après διδόναι : χαὶ ἀποστρέφοντα τὰς yuvaixas καὶ τὰ τέχνα. La première insertion parait en effet être une défense de l'erreur de Marcion, la seconde couvre sa personne, accusée d'immoralité (7), en rappelant que pareil grief avait été allégué sans raison contre le Christ. Quant à ce qui regarde les baptêmes, dans deux mss. latins seulement, c’est un reproche assez naturel (cf. Mc. vu, 2 ss.) qu'un Marcionite ἃ pu avoir plaisir à mettre dans la bouche des Juifs. Il serait étrange qu’il ait songé à louer, sous la forme d’un blâme des sanhédrites, la sévérité des baptêmes marcionites (contre Rendel Harris, À study of Codex Bezae, Ρ. 231 citant ΤΕΥ. αὐ. Marc. 1, 29; τν, 11). De toute façon la seule morale à tirer de ceci, c’est la corruption de certains textes latins, auxquels on ne peut associer aucun ms. grec.
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Une fois saisi, Pilate interroge l'accusé; question et réponse comme dans Mc. Le titre de roi était naturellement le crime principal. Pilate va droit au but.
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Le raccourci de Le. est un peu déconcertant. ns obtient l’aveu, et il ÉVANCILE SELON SAINT LUC. 37 11. 0m. και α. ο He. (Η V) et non add. (TS). déclare l’accusé non coupable. Cela suppose la conversation rapportée par Jean xvur, 35-38 (PL.), d'après laquelle Pilate comprend que la royauté de Jésus n'est pas celle d'un ambitieux ni d’un révolutionnaire. — εὑρίσχω est peut-être une réponse du tac au tac à εὕραμεν du v. 2. — αἴτιον ἃ paru le mot propre à Le., puisqu'il le répète v. 14 et v. 22. — Dans Actes xx, 40 + N. T. l'adjectif αἴτιος, cause de, responsable de, coupable de, est devenu un substantif. — A supposer qu'il y ait du vrai dans le grief des Juifs, le magistrat romain n'y voit aucun délit caractérisé, mais plutôt une dispute religieuse.
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Les Juifs, les prêtres et la foule insistent de deux manières : l'agitation dont ils ont parlé au v. 2 est un soulèvement, et il s’est étendu sur un terrain très vaste. Luc dit ici clairement ce que son texte nous avait donné à entendre, que Jésus ἃ prêché beaucoup en Judée. En admettant que « toute » la Judée soit un peu exagéré, surtout si on l'entend de tout le territoire soumis à Pilate, cela comprend du moins la Judée proprement dite (n, 4; Act. 1, 8; vin, 1). C'était l'expression admise pour le ministère de Jésus (Act. x, 37). — Noter Le xai devant ἀρξάμενος : « c’est vraiment trop fort »! — Sur certains mss. latins, voir au v. 2.
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A suivre les suggestions du texte, Pilate agit moins pour flatter Hérode ou parce qu'il a peur de lui, que pour se débarrasser d'un procès qui l’ennuie. Aussi commence-t-il par demander si vraiment Jésus est Galiléen. Il ne se fût pas fait scrupule de juger un étranger pour un crime commis sur son propre territoire, mais le droit romain accordait beaucoup à l'origine, et l'homme était du territoire où Hérode exerçait sa juridiction. Le prince juif se trouvait précisément à Jérusalem à cause de la Pâque, habitant probablement le palais des Asmonéens, situé sur les croupes de la haute colline qui domine le Temple, au-dessus de l'arche dite de Robinson. — ἀναπέμπω doit être ici dans son sens juridique de renvoyer au juge compétent (Act. xxv, 21 ; Jos. Bell. II, xx, 5), qui était ordinairement un tribunal plus élevé; nombreux textes dans MM., par exemple Priene, 111 1. 447 (rer 8. av. J.-C.) : περὶ ὧν ὁ στρατηγὸς Δεύχιος...... καὶ ἀνέπεμψεν [πρὸς τὴν σ]ύγχλητον. LE
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εξ ιχανων χρόνων (T Η V) et non εξ ιχανου (5).
Le désir d'Hérode n'étonne pas les lecteurs de Le. 1x, 7; mais il est moins en harmonie avec x, 31 ss., et l’on ne peut assurément prétendre que Le. ἃ sacrifié ses renseignements à un effet littéraire. D'après xur, 31 ss., il faudrait plutôt dire qu'Hérode s’est réjoui de pouvoir exécuter ses mauvais desseins. Mais les Pharisiens qui parlaient alors en son nom ont pu exagérer ses intentions cruelles, et c'était un prince peu constant. A Jérusalem il n'avait pas à craindre pour son domaine d'agitation révolutionnaire ; sûrement même quelque signe messianique l'eût intéressé. — ixavés aimé de Lc. revient encore au
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Il est vraisemblable 4118 les questions portaient sur la mission que s’attribuait Jésus. Le Sauveur ne répond pas à ce renard (xur, 32) qui n'avait aucune autorité religieuse; la vérité n'est utile qu'aux âmes sincères.
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Le dialogue où Jésus refuse de prendre sa part se réalise entre ses accusateurs et Hérode. IL est difficile de reconnaître ἱστήχεισαν (H, PL.) pour une forme correcte; c'est plutôt un cas de iotacisme pour εἱστήχεισαν.
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L'analogie avec Me. xv, 10 ss. (de même Mt. paral.) est incontestable 17. om. le verset : avayxnv δὲ εἰχεν ἀπολυεῖιν αὐτοῖς χατὰ εορτὴν eva (T Η) plutôt que des deux côtés des soldats, des moqueries, dont la principale est un vêtement ridicule dans son faux éclat. On peut en conclure que Le. a évité à cause de cela ce qui serait pour lui une troisième scène de moquerie, en passant sous silence les impropères des soldats romains, mais nou pas que c’est la même scène racontée autrement. La moquerie est ici plus officielle, venant d'un prince. Hérode s’est vite convaincu que Jésus était inoffensif. Il n’eût peut-être pas reculé devant un crime, mais celui-là était inutile, et il était habile de ne pas prendre trop au sérieux les avances de Pilate. Le petit roi juif, qui ne pouvait ignorer la facon de voir du gouverneur, entend lui montrer que pas plus que ses compatriotes il n’est dupe de la royauté de Jésus; il rejette sur le pauvre halluciné le ridicule qu'on essaye de faire tomber sur la nation. C’est un monarque de comédie, dont Pilate fera ce qu'il voudra. Car le vêtement d'honneur doit bien avoir ce sens dans cette scène de carnaval (cf. Comm. Mc. 393 ss.). λαμπρά n'est pas synonyme de blanc, et ce n'est pas non plus une allusion à la pourpre; c’est un habit de gala, comme les princes en portaient (Jos. Bell. II, r, 1 ἐσθῆτα λευκήν), pour leur investiture. — ἀνέπεμψεν peut signifier renvoyer (PL. Holtz.), selon son sens le plus ordinaire, mais ici il est peut-être plutôt dans le sens du v. 7. Échange de politesses.
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Un lecteur de Lc. conjecture aisément que la cause de l’inimitié était le massacre des Galiléens à Jérusalem (x, 1). Alors Pilate n'avait pas fait tant de facons. Ce précédent donnait plus de prix à son acte de déférence envers Hérode; c'était une avance, qui amena en effet une réconciliation. Si Pilate fut cnnuyé de reprendre le procès, il devait convenir cependant que le tétrarque s’en était tiré avec esprit. C’est tout ce que ces hommes pouvaient comprendre à ces scènes où le Fils de Dieu se livrait à leur puissance et à leur frivolité.
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Pilate n'avait fait au v. 4 qu’exprimer sa conviction personnelle. Il fallait bien rendre une sentence. C’est à quoi Le. prépare par cette convocation des vrêtres -etc., toujours disposés à poursuivre leur victime. D'ailleurs Pilate m'avait pas à consulter le peuple, mais seulement son conseil, avant de condamner à mort. Luc n'insiste pas sur les détails de la procédure romaine Pilate semble uniquement préoccupé de montrer qu'il agit selon l'équité et une sorte de droit naturel.
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H rappelle le premier grief des Juifs, car pour lui le dernier ne comptait pas du tout, et le second avait relativement peu d'importance. Il ἃ fait luimême (ἐγώ) et devant eux (ἐνώπιον ὑμῶν) l'instruction qui précédait naturellement le jugement (dvaxpivas) et qui était, selon divers droits, faite par un magistrat distinct des juges (cf. Anacrisis, dans Saglio). Luc nous fait ici clairement entendre que son récit est fort abrégé. — avaxpivas dans ce sens ici et Act. 1v, OMR MIOEECXIV;" 8; XAvur, 18. ΝῸ ΤΞ
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ἀνέπεμψεν toujours dans le mème sens; d’autant que πρὸς ἡμᾶς marque la dignité du juge. — πεπραγμένον αὐτῷ, le datif au lieu de ὑπό avec le gén. Peutêtre le seul cas du N. T. (Deb. ὃ 191), mais non pas nécessairement un aramaïsme (Wellh.), puisque la tournure est parfaitement grecque (cf. Introd. 10) παιδεύω, terme bénin, que les auteurs entendent avec raison de la flagellation. Car παιδεύειν dans la pensée de Pilate, c'est castigare, presque synonyme de verberare; cf. anc. lat. (de Lyon) sur Ex. v, 16 castigati sunt, pour μεμαστίγωνται, et les auteurs latins, passim. Ce supplice atroce était infligé par les Romains après la condamnation à mort, mais aussi comme une peine moins grave. Pilate fait cette concession pour faire prévaloir sa solution à lui, qui est l’acquittement. Après tout, ce bruit devait avoir quelque cause, et si Jésus n'a péché que par imprudence ou pure simplicité, il se tiendra désormais pour averti.
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Le δέ est en opposition avec la proposition de Pilate. On ne le comprendrait pas après le v. 17. Comme nous connaissons par les trois autres évangélistes la raison de l'épisode de Barabbas, nous avons ici l'impression d'une lacune (Holtz.), mais c'est bien pour cela qu'elle ἃ été comblée. A lire Le. sans rien savoir de plus, on comprendrait assez aisément que La foule, voyant le procurateur en veine d'indulgence et disposé à renvoyer un accusé absous réclame plutôt Barabbas. — πανπληθεί (Dion Cass. Lxxv, 9) + N. Τὶ C'est toute la foule qui crie; le rôle des sanhédrites est omis, comme un détail sans importance, plutôt que dans l'intention expresse d’atténuer leur responsabilité (Sehanz).
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Ce qui intéresse Le. plutôt qu'une coutume ou que l'intervention des sanhédrites, c'est l'odieux de la comparaison entre Jésus et Barabbas. Aussi lui. applique-t-il directement ce que Mc. (v. 7) disait d’une façon plus générale de la bande dont il faisait partie. Tandis que Me. supposail la sédition connue, Le. dit plus littérairement στάσιν τινά (Mt. ne fait pas connaître le grief). — L’aor. βληθείς avec ἦν est une tournure rare, mais non inusitée dans la koiné,.
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Interprétation assez terne des paroles provocantes de Pilate dans Mec. et Mt., qui font si bien rebondir les cris du peuple, C'est, de la même façon, un second effort de Pilate (πάλιν Me. et Le.). — προσφωνέω, Mt. χι, 16 et Le. et Act.
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ἐπιφωνέω, Le. et Act. seuls. « Crier », ordinairement en répondant, soit pour acclamer (Act. χα, 22), soit pour conspuer (Act. xxu1, 24). — On ne voit pas pourquoi Lc. ἃ écrit σταύρου à l'impér. prés. plutôt, que σταύρωσον (aor.). La foule exige que Jésus soit condamné par le procurateur, et comme elle savait bien quel était le genre de mort des condamnés, elle nomme le supplice de la croix.
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Le. compte que c'est la troisième tentative de Pilate pour soustraire Jésus au supplice. Il lui attribue d’abord les paroles familières qui sont dans Mc., puis, sans plus parler d'Hérode, il affirme que Jésus n'a pas mérité du moins la mort, et conclut comme précédemment (v. 46) à une peine moindre.
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Ce n’était pas de quoi apaiser une foule excitée. Le peuple vocifère comme dans Mc. et Mt, mais Le. emploie le style indirect. φωναῖς μεγάλαις est de son style (ef. rv, 33; vu, 28: χνιι, ἰδ; Act. vur, 7, etc. mais toujours au sing.). — κατισχύω (xx1, 36) est beaucoup plus fréquent au sens actif; cependant Is. xxiv, 20; Dan. (LXX) vi, 8 ete.
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Le. ἃ insisté sur les efforts de Pilate, mais ne va pas jusqu'à lui enlever toute responsabilité. Même il emploie ἐπέχρινε qui manque à Mc. et qui indique bien un acte positif et souverain. Toutefois, comme cet acte contient en même temps un non-lieu (pour Barabbas) et une condamnation, Lc. n'a pas eu l'intention de désigner une sentence de mort rendue dans les règles. — τὸ αἴτημα, comme le prouve le v. suivant n'est pas seulement la crucifixion de Jésus, c’est aussi la sortie de prison de Barabbas. — Dans Sylloge.. 418, 62 (ire 5. après J.-C.) αὕτημα est une réclamation importune. >
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Le crime de Barabbas rappelé augmente la faute de Pilate, mais surtout 28. om. ο a. ἴησους (T Η) ou add. (5 V). 29. epyovrar nuepat (T H V) et non n. ε. (8). celle du peuple qui l'a réclamé (ἡτοῦντο, cf. αἴτημα au v. 24). Même, si Pilate livre Jésus, c'est parce qu'il cède au vœu fortement exprimé des Juifs. Mais c'est bien lui qui fera procéder à la crucifixion qu'il pouvait seul ordonner. Luc cependant s'abstient de le dire et ne mentionne pas non plus la flagellation et les outrages qui l’ont suivie. 26. SIMON LE CYRÉNÉEN (Me. xv, 204. 24; Mt. χχυπ, 31". 32). L'épisode est le même dans les trois synoptiques. Luc n'avait que faire d'Alexandre et de Rufus, aussi Loisy dit-il très justement que cette indication a été omise par Mt. et par Luc, « comme dépourvue d'intérêt pour leurs lecteurs ». Mais comment peut-il dire en même temps qu'elle « paraît surajoutée dans Mare » (π, 659)?
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Quel est le sujet de ἀπήγαγον ? Dans le contexte de Le. on dirait : les Juifs. Sur quoi on ἃ construit (même Schanz) une théorie sur le parti pris de Le. de mettre les Romains hors de cause. L'évangéliste aurait écrit en apologiste qui ne voulait pas laisser voir aux gentils, convertis ou à convertir, que Jésus avait été condamné par l’autorité de Rome. Mais Le. aurait été bien peu conséquent, puisqu'il parle des soldats (v. 36) et du centurion (v. 47). Ce sont aussi des Romains qui avaient le droit de réquisitionner le Cyrénéen. Il semble donc que Le. a employé un pluriel vague, applicable à ceux que cela regardait, à savoir les soldats du gouverneur, ce qui se présentait plus aisément s’il suivait Mc. où les soldats nommés au v. 16 n'avaient plus à être nommés au v. 20. — ἐπιλαθόμενοι avec l’accus., tandis que le génitif serait plus régulier (restitué dans le gros des mss.), au lieu du technique ἀγγαρεύουσιν. — Simon venait des champs (Mc. mais non Mt.), peut-être après avoir travaillé le matin (cf. Le. xvi, 7), probablement pour prendre part à la fête du soir. — Les autres termes de Le. sont plus précis; il ajoute que Simon marchait derrière Jésus,
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Le. est le seul à mentionner cet accompagnement du peuple, mis en route par la curiosité malsaine qui ne manque jamais en pareil cas. Mais outre (xai) ce ramassis d'hommes et de femmes, il y avait des femmes que leurs sentiments de compassion avaient sans doute groupées. Ce ne sont pas les femmes de Galilée dont il sera question plus loin (v. 49); ce sont, ou bien des personnes qui connaissaient et aimaient Jésus, demeurées fidèles, plus fidèles que les hommes, ce qui n'est pas tellement rare, ou bien des femmes indifférentes auparavant, mais habituées à cet office de charité envers les condamnés. D'après le Talmud (ὁ. sanh. 432), les femmes distinguées de Jérusalem préparaient spontanément et apportaient du vin où l’on jetait un grain d’encens. Or, quoique Le. n’en parle pas, Mc. parle de cette boisson (xv, 23) oflerte par les exécuteurs. Pour nier ces éléments vraisemblables de la vie, on recourt à une imitation érudite. D'après Loisy (après Holtz. etc.), « il paraît impossible de contester l'influence de la prophétie de Zacharie sur le récit de la passion dans le troisième évangile » (1, 661). — Zacharie (xu, 10-14) parle d'un deuil de tout le peuple après une faute qui peut très bien être la mort du Messie prévue d'avance, mais si Le. s’en était inspiré, il aurait placé la lamentation après la mort de Jésus et n'aurait pas manqué de retenir le caractère expiatoire de cette mort. Tel qu'il est, le texte de Lc. ne parle que d'une compassion naturelle il est beaucoup moins paulinien que Zacharie!
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M. Loisy concède que « sans doute plusieurs femmes ont pleuré, mais Jésus n’a pas fait de discours sur le chemin du Calvaire. Ses forces le lui auraient-elles permis, et les soldats lui auraient-ils accordé la faculté de s'arréter? » (11, 662). Quelques paroles ne sont pas un discours; Jésus ne portait pas la Croix, et il était reçu chez tous les peuples anciens de laisser une certaine liberté à ceux qui allaient mourir. — « Filles de Jérusalem » n’est point tiré du style des prophètes parce qu’Isaïe ἃ dit : « Filles de Sion » (πι, 16). Aussi bien les prophètes parlaient comme tout le monde, et cette tournure n'a rien de poétique dans les langues sémitiques. — Ce qui suit est bien sorti du cœur de Jésus. (On nous fait grâce du renvoi à Jud. χι, 37 s.). Il pense moins à ses souffrances, bien dignes de compassion, qu'au malheur qui menace ces femmes et, ce qui leur sera sûrement plus sensible, leurs enfants.
23:29
Jésus dit aux femmes ce qu'il avait dit dans son discours xxr, 23, « peut- 33. môov (V H... αν) plutôt que αἀπηλθὸν (T S). 3%, Cf. Commentaire. xAnçoy (H) et non xAnpous (T S V). ètre avec une autre réminiscenec d'Isaïe, affectant uniquement la forme du discours » (Loisy, 11, 064). — Is. Liv, À invite à se réjouir les femmes stériles en vue de l'avenir; sans doute on ne parlerait pas de femmes ni d'enfants, si on n'avait lu quelque chose là-dessus quelque part! Sur le privilège des femmes stériles en cas de mallieur, Plummer cite beaucoup plus à propos les auteurs profanes, Eur. Androm. 395 elc.
23:30
πεσετε (8) plutôt que πεσατε (T H V).
Cette fois nous avons bien un passage d'Osée (x, 8) : καὶ ἐροῦσιν τοῖς ὄρεσιν" καλύψατε ἡμᾶς, καὶ τοῖς βουνοῖς πέσατε ἐφ᾽ ἡμᾶς. Mais pourquoi Jésus n’aurait-il pas employé cette image, devenue peut-être proverbiale, et qui se retrouve ailleurs (Apoc. vi, 16)?
23:31
τώ α. vypw (T S V) et non om. (H).
On ne voit pas bien pourquoi on nous renvoie à Jér. χι, 16 (Holtz.), et il n'est pas sans équivoque de dire que « l'antithèse du bois vert et du bois sec se trouve dans Ézéchiel » (Lois. 1, 661) parec qu'Ézéchiel (xx, 47 ou xxr, 3) met sur le même rang ξύλον χλωρὸν καὶ πᾶν ξύλον ξηρόν, ce qui est bien loin de l'opposition ingénieuse du texte. Quand la justice de Dieu semble, en apparence, et dans une réalité mystérieuse, atteindre un innocent, comment traitera-t-il les coupables (cf. Prov. x1, 31; I Pet. 14, 17 s.)? Ce n’est pas l'image d'un incendie qui brûle tout sans distinguer (Ez.), mais d’une personne tellement résolue à faire du feu qu'elle prend même le bois vert; assurément elle ne laissera pas le boïs sec. M. Loisy ajoute sans rire que cette antithèse « a pu être amenée par la mention d'arbres dans le texte grec de Zacharie » (π, 661 s.). Zacharie y parle « du deuil du champ de grenadiers ». — On ne voudrait pas s’acharner contre ces vétilles, mais il s’agit des restes du système livresque de Strauss, auquel il faudrait décidément renoncer. Un évangile n’est pas un recueil de centons, ou pire encore. — Réfléchissons cependant à la menace terrible que contiennent ces paroles si pénétrées de bonté! 32. LES DEUX MALFAÏTEURS.
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χαχονργοι ὃνο (H) ou ὃ. x. (T S V).
Ce verset ne fait pas partie de la péricope précédente, et termine ‘plutôt par une inclusio (ἀπήγαγον — ἤγοντο) la petite section commencée au v. 26. — Il ἃ pour but de préparer l'épisode des deux larrons. Lue dit avec une grande simplicité « deux autres malfaiteurs »; le lecteur en conclut seulement que Jésus ἃ été compté comme un coupable, ainsi qu'il l'avait prédit {xxu, 37). C'est probablement pour ménager une pause que, au lieu de ἕτεροι xaxopyor δύο, le plus grand nombre (encore Soden) a écrit : ἕτεροι δύο xaz. « deux autres, qui étaient des malfaiteurs. » — Pourquoi ces deux malfaiteurs avec Jésus? Peut-être simplement pour ne pas faire des exécutions trop souvent. Peut-être à dessein, afin d'avilir Jésus. Ce fut souvent la destinée des martyrs : πολλάκις ἅμα κακούργος ἐμπομπεύσας τῷ σταδίῳ (Eus. Martyr. Palest. νι, 3, cité par PL.). Un ms. latin (ἢ nomme les larrons loathas et Maggatras. — ἀναιρεθῆναι, ef. χχιι, 2.
23:33
Le. ne donne pas le nom hébreu de Golgotha, mais seulement son équivalent grec. Le P. Vincenl y ἃ vu l'équivalent aussi du ras (fête) arabe, pour désigner un sommet proéminent (Jérusalem. 1, p. 93). L'authenticité du lieu, dans l'Église du Saint-Sépulcre, ἃ élé parfaitement mise en lumière dans cet ouvrage, p. 89 ss. — Le. ayant déjà parlé (v. 32) des deux malfaiteurs peut placer dès ce moment leur crucifiement, qui eut sùrement lieu avec celui de Jésus (ef. Jo. xIX, 18). 3%) L'authenticité du demi-verset est très contestée. Si Tisch. et Soden le maintiennent sans hésitation, WH le rejettent avec non moins d'assurance. Les dernières découvertes sont peu favorables, puisque syrsin. W (Frier) et 8 (Koridethi) sont pour l’omission avec BD 38. 435. sah. boh. (mss.) latt. (a ὃ à). Cependant l'authenticité critique demeure beaucoup plus probable avec N * AC tous les autres mss., le très grand nombre des mss. de l'anc. lat., la τυ. syreur. pes. hier. boh.(mss.), arm. eth. Ir, (lat.), les canons d'Eusèbe etc. La difficulté 86. εἐνεπαιξαν (T Η) plutôt que ενεπαιῖζον (5 V). 38. om. γράμμασιν ελληνικοῖς καὶ popauxots χαι εὔραιχοις (T H V) plutôt que add. (5). est d'assigner une cause à l'omission. Est-elle due seulement à l'influence des parallèles (S)? Mais Le. a bien d’autres traits particuliers qui n’ont pas été omis. Ou a-t-on pensé que l’indulgence du Sauveur était excessive, car les Juifs savaient bien qu'ils faisaient mal? — Toujours est-il que cette admirable parole n'aurait pas été insérée si elle n'avait fait partie de la tradition, comme W.-H le reconnaissent. Si ποιοῦσιν devail s'entendre de la crucifixion, de sorte que Jésus aurail, durant ce temps, proféré cette parole, le pardon s’appliquerait en premier lieu aux exécuteurs, les soldats. Mais de ces pauvres hères il est trop évident qu'ils ne savaient pas ce qu'ils faisaient, car ils ne croyaient pas mal faire. Le pardon porte plus haut, et sur toute l’œuvre du peuple juif entraîné par ses chefs (Schanz, Kn. Hahn etc.). Ceux-là étaient vraiment coupables et avaient grand besoin de pardon; les preuves d'aveuglement volontaire, de haine et de duplicilé ne manquent pas dans Le.; cependant ils ne comprenaient pas l'énormité de leur crime; leurs préjugés égaraient un zèle dont la source pouvait leur paraître pure. C’est ainsi que les Israélites sont jugés Act. 11, 17; x, 27; 1 Cor. 1, 8. — Saint Étienne ἃ prié dans le même esprit de charité, mais non dans les mêmes termes (Act. vi. 60), tandis qu'on les retrouve sur les lèvres de saint Jacques de Jérusalem avant son martyre (Eus., HE. u, xx, 16); ef. 15. ur, 42 (héb. mais non LXX). Il faut surtout se souvenir que la charité couvre la multitude des péchés (1 Pet. τν, 8). 34b) Le partage des habits comme dans Me. et Mt.; ef. Ps. χχι, 19,
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Le., n'ayant pas fait figurer au procès l’accusation relative à la destruction et à la reconstruction du temple, n'en parle pas non plus parmi les insultes. Au lieu de citer celles des passants et des grands prêtres, il divise les speclateurs en trois catégories : le peuple regarde, peut-être déjà dégrisé, sa fureur étant tombée une fois satisfaite par l'appareil du supplice; les chefs ont une moquerie insolente vraiment peu digne du pardon; les soldats plaisantent. — On pourrait objecter que καί avant oi ἄρχοντες montre les chefs se moquant « aussi bien » que le peuple : πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με (Ps. xxir, 8); mais Le. n'a pas entendu faire une citation pure et simple. Il y a un point après θεωρῶν. L’attitude du peuple en général est ainsi fixée. Mais il y avait sans doute aussi des moqueurs, et même (καὶ) les chefs, qui auraient dû ne pas s’avilir à outrager un supplicié. — ἐξεμυχτήριζον, οἵ, xvi, 44. Les paroles sont un résumé un peu froid de Me. 31 et 32, où l'ironie est plus mordante. Peut-être Le. a-t-il vu une difficulté dans le « roi d'Israël », moquerie qui retombait sur les moqueurs, et qui conviendra mieux aux soldats. 11 explique le mot de Christ par celui d’élu; cf. 1x, 35; Is. χε, 1 etc.; Hénoch (Le Messianisme.. p. 90 ss.). ᾿Ν 36 5.) L'épisode du vinaigre est anticipé (Schanz, Kn.). Délaché de ce qui regarde Élie, il n'avait plus par lui-même d'importance. En le faisant figurer parmi les paroles de moquerie, Le. n’en changeaïit pas le sens, et il laissait aux derniers moments de Jésus une gravité solennelle dans les ténèbres. — - ἐνέπαιξαν (lecon critique) indique que les soldats intervinrent à un moment donné; ils s'approchent, attirés par le spectacle étrange de ce juif supplieié insulté par ses compatriotes. A l'ironie des chefs ils joignent leurs plaisanteries. Schanz est obligé de convenir que ce sont bien des soldats romains, mais on pourrait croire qu'ils étaient seulement chargés du service d'ordre! — Non, Le. n'avait pas l'intention de les mettre à ce point hors de cause. Ils étaient là parce qu'ils avaient crucifié les trois condamnés, selon l'usage. Le participe προσφέροντες met laction sur le rang de λέγοντες, comme une moquerie (contre Schanz). Ce sentiment se fait jour dans les paroles de Mc. (v. 36); il n'exclut pas une certaine commisération, et sans doute les soldats ne refusaient pas une part de leur posca (cf. Mc.) aux crucifiés dont la soif augmentait le supplice. Mais enfin ceux-ci accompagnent leur action d'une ironie qui leur est suggérée par celle des chefs, mais qu'ils expriment de leur point de vue; « roi des Juifs » est bien ce qu'ils devaient dire. Dans leur bouche, σῶσον σεαυτόν n'évoque pas l'idée d’un pouvoir surnaturel; c'est simplement : « tire-toi d'affaire
23:38
On n'avait pas attendu ce moment pour placer l'inscription. Mais elle vient bien ici littérairement après le mot des soldats, comme une moquerie supplémentaire (καί). Et cependant Jésus était vraiment roi. Tandis que les soldats se moquaient de sa royauté, le bon larron y croyait. Cet enchainement est plein d'art, c'est écrit καθεξῆς, quoi qu'il en soit de la chronologie. — ἐπ᾽ αὐτῷ (Le. seul) précise que l'inscription était placée au-dessus de la tête du Sauveur.
23:39
xpeudvvuu(héb. ταῦτ) est fréquent dans l'A. T. On exposait les suppliciés sur un gibet après leur mort. Dans Luc seul (et Gal. πὶ, 18, citation) ce mot est synonyme de crucifier à la romaine, en ajoutant ἐπὶ ξύλου (Act. v. 30; x, 39); ici le contexte était assez clair. — βλασφημέω esl un peu plus énergique que ὀνειδίζω, mais cette nuance ne suffit pas à établir une distinction entre le bon larron qui se serait associé aux reproches injurieux de l’autre, mais ne l'aurait pas outragé par de mauvaises paroles, et celui dont Lc. parle ici. D'autant que ses paroles pourraient convenir à ὠνείδιζον (Mc. Mt.). — οὔχι où si 6 Χριστός; est une ironie brutale, et point du tout une confession de foi, comme ont peut-être compris les copistes qui ont remplacé οὐχί par εἰ, « si tu es le Christ »..... Le mauvais larron parlait en juif : Quand on a la prétention d'être le Christ, on se tire d'affaire, et les camarades avec soi. C'est le troisième retour de ce refrain insultant. La foi de l’'évangéliste n'hésite pas à relater cette insolente mise en demeure des chefs des Juifs, des soldats, d'un criminel. Il nous console par la sérénité miséricordieuse du Sauveur.
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Le contexte serait plus salisfaisant si l’on traduisait avec la Vg. neque tu, pas même toi, qui es associé au même supplice. Mais les commentateurs récents (Schanz, PL etc.) font remarquer que οὐδέ ne peut porter que sur 906%. Ts expliquent : « Tu n'as pas même la crainte de Dieu, alors que, condamné - comme nous, tu vas paraître devant lui. » — Il faut cependant que le reproche du bon larron porte sur l'agression contre Jésus, plutôt que sur les dispositions générales de l'autre. Le sens est donc : « Tu n'as pas même la crainte de Dieu, (et tu te permets de l'attaquer), parce que tu es sous le coup de la même condamnalion, ce dont tu t'autorises pour le mettre sur le même rang que nous. » Loisy : « Était-ce le moment d'offenser Dieu par une injustice » (τ, 675)? &1) Le bon larron accepte sa condamnation et son supplice. La foi qu'il va témoigner à Jésus vient d'une âme repentante. — ἄτοπος, Act. xxv, 5; χχνῆι, 6; II Thess. in, 2. + N. T. Le sens classique « absurde » avait pris une nuance morale défavorable; cf. Philon, Legg. Alleg. τη, 17 et Pap. Petr. 1, 19 Ga) 1. 5 5. (its. av. J.-C) : un prisonnier affirme qu'il n’a rien dit d'ätoxov (MM.).
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εν τὴ βασιλεια (T S V) et non εἰς τὴν βασιλειαν (H).
μνήσθητί μου, cf. Gen. xz, 14 et les cas cités par Field. IL.est assez naturel qu’un compagnon d'infortune se recommande à celui dont il pressent les brillantes destinées. Mais Jésus allait mourir, et le bon larron ne suppose pas qu'il va faire le miracle qu'on lui demande insolemment. Il voit que Jésus est innocent, et il croit qu'il est vraiment destiné à être le roi du royaume de Dieu, le sien. La lecon’els τὴν βασιλείαν indiquerait le moment où Jésus, par sa mort, va entrer dans son royaume. Mais εἰς avec l'accus. se présentait comme plus correct après ἔλθης, landis que ἐν et le datif ne peuvent être une correction. ἐν τῇ θασιλείᾳ est donc la bonne lecon et signifie « dans la possession, dans l'éclat de ton règne ». On dirait que le bon larron, sûrement un juif, pensait à l'avènement du Messie à la résurrection.
23:43
Après les mots ἀμήν σοι λέγω qui soulignent l'importance et la sûreté de la promesse, Jésus accorde plus que le larron n'implore. C'est le jour même, au moment de sa mort, qu’il retrouvera le Ghrist. Plutôt que de chercher expressément ce qu'est ce paradis, si le bon larron est descendu aux limbes etc., il faut se souvenir des paroles de saint Ambroise : Vita est enim esse cum Christo; ideo ubi Christus, ibi vita, ibi regnum. — Le mot de παράδεισος, « jardin délicieux » évoquait pour le bon larron l'image d'un lieude bonheur (IV Esdr. vu, 36; Hén. 1x1, 12 etc.).
23:44
Comme dans Me., si ce n’est que l'arrivée de la sixième heure est accompagnée de ὡσεί que Le. emploie volontiers, nr, 23; 1x, 14 (his). 28; xxu, 59;
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ἐκλιπόντος (T S V) et non εχλειποντος (Η).
La leçon τοῦ ἡλίου ἐχλιπόντος (mème Κη.) peut certainement signifier, en termes scientifiques : « le soleil ayant subi une éclipse »; mais Le. devait savoir comme tout le monde que le soleil ne peut étre éclipsé au moment de la pleine lune, que ses éclipses ne durent pas trois heures, et, s’il entendait parler d'un miracle, il n'avait que faire d’une terminologie scientifique. Il voulait donc indiquer une défaillance de la lumière du soleil (ef. Job xxx, 90; Eccli, xx, 11; Is. Lx, 20), cause des ténèbres dont parlait la tradition (Schanz, Kn., Loisy), et les versions égyptiennes l’ont même entendu du coucher du soleil. — Parlant de phénomènes extraordinaires, Le. place ici ce qui regarde le rideau du temple, pour en finir avec ce sujet. Ce n'est sùrement pas par souci de la chronologie qu'il a fait ce déplacement, mais il pensait plutôt écrire καθεξῆς, en groupant les faits de même nature (cf. Schanz, Kn.).
23:46
Le. a passé sous silence les paroles de Jésus : Eli eli etc. et l'erreur des assistants ‘qui confondent Eli (mon Dieu) avec le prophète Élie. Si avide que nous le supposions de recueillir une parole de Jésus sur la Croix, nous pouvons concevoir qu'il a jugé cet épisode — qu'on pouvait lire dans Mc. — difficile à comprendre pour ses lecteurs. Il n’en met pas un autre à la place, mais, d'après la tradition qu’il a interrogée, il dit quel était ce grand cri final dont Me. avait parlé. Dans le ps. xxx (xxx1), 6 le psalmiste exprimait la volonté de confier sa vie’à Dieu, qui le sauverait de la mort : εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά pou. Combien plus grave ce sentiment quand la mort est inévitable (Act. ναι, 60)! Mais au lieu qu'Étienne priera le Seigneur Jésus de recevoir son esprit, Jésus s'adresse à son Père, et lui remet actuellement (παρατίθεμαι) son esprit, c'està-dire accepte la mort. Comme homme, il fait ce que doivent faire les hommes, confier à Dieu cet esprit qui semble échapper à leur empire, dans la suprême défaillance du composé humain. Mais il faut exclure {avec Schanz et tacitement Kn.) toute idée spéciale d'un dépôt provisoire, comme serait celui de l’âme séparée pendant le temps qui précéda la résurrection (Ambr., Mald.).
23:47
Au lieu du terme latin de Mc., Le. dit ἑκατοντάρχης. C'est l'officier préposé à l'exécution. Luc n'a donc, pas dissimulé le rôle des Romains. — τὸ γενόμενον ne peut guère être seulement la façon dont Jésus expira (Mc.), mais cette mort dans ces circonstances, et avec les paroles qui lui donnaient un sens religieux si profond et si beau. Le centurion peut glorifier Dieu, dont les païens n'hésitaient pas à prononcer le nom (Terr. de testim. animae, I), et peut-être était-il vaguement prosélyte, de ceux qui « craignaient Dieu » (cf. Le Messianisme… p. 275), mais Luc ne lui fait pas dire (comme Me. et ML.) : cet homme était fils de Dieu. Des harmonistes trop zélés ont attribué au centurion les deux paroles, mais Augustin (de cons. ev. III, xx, 57) avait déjà proposé une harmonie plus large vel fortasse Lucam exprimere voluisse sententiam centurionis, quomodo dixerit Iesum filium Dei. Mais quelle est l'explication de Luc? était-ce celle que lui prête Aug. : forte enim non eum unigenitum aequalem patri centurio intellexerat, sed ideo filium dei dixerat, quia tustum crediderat, sicut multi iusti dicti sunt fil dei? ou bien voulait-il, au nom des Romains qui avaient exécuté la sentence, proclamer comme Pilate l'innocence de Jésus (Loisy)? Le terme de δίκαιος étant trop fort pour la simple innocence, surtout après la gloire rendue à Dieu, la pensée du centurion est claire : il voit dans Jésus Le juste parfait, dont la mort en martyr est une gloire pour Dieu. Ce qu’on ne saurait dire, c'est si Luc ἃ trouvé l'expression fils de Dieu trop juive pour un es ou équivoque dans la bouche d’un païen. ͵
23:48
Aucun évangéliste ne parle des Pharisiens ni des chefs juifs après la mort de Jésus. Il n’y avait rien à en dire qui ne fût attristant. Luc ἃ montré la multitude ardente à faire mourir Jésus, puis étonnée (v. 35). Tant de bonté, l'oubli de soi dans les souffrances, le pardon, la piété de Jésus, la nature associée à cette passion, tout ce spectacle achève de retourner cette foule mobile; maintenant elle se repent. Celte fine psychologie est décrite dans un style qui ne craint pas les mots rares : συμπαραγίνεσθαι (II Tim. 1v, 16 seulement dans le texte reçu) et θεωρία + N. T.; comme si le gros des assistants n’était pas là pour leur office ou comme les fauteurs principaux, mais attiré par la curiosité. — θεωρήσαντες rappelle θεωρῶν (v. 35). — τὰ γενόμενα, plus général que τὸ γενόμενον au v. #7. — Se frapper la poitrine, signe de repentir {xvnr, 13). Leur silence est plus impressionnant que les additions de syrsin. et cur. ou du ms. g. D'après Loisy ceci « n’a pu être écrit que pour établir une correspondance exacte entre la narration évangélique et le texte messianique de Zacharie » 60. on. καὶ α. ἀνὴρ 2° (H V) et non add. (T 5).
23:49
αὐτον (8) ou atuw (T H V); --- απο α. μαχροθεν (T H V) et non om. (S).
Εἰἱστήκεισαν n’est pas un plus-que-parfait pour le sens, mais signifie l’imparfait comme ἔστηχα le présent. Ici il est en opposition avec ὑπέστρεφον pour mettre en relief la fermeté de ces personnes, qui demeurent jusqu'au bout (PL. Hahn). Luc seul nomme d'abord πάντες (son style!) οἱ γνωστοὶ αὐτῷ. Comme il n'emploie ces termes joints qu'ici (cf. m1, 44), c'est qu'il n’a pas voulu dire « ses disciples Il est vrai que dans son récit Jésus n'a pas annoncé leur dispersion. Ils pouvaient être présents; mais par le terme plus général de γνωστοί Le. prépare probablement l'intervention de Joseph (v. 50). Geux-ci se tenaient loin. Un évangéliste ἃ pu se demander où étaient alors les disciples. Question fort naturelle et qui pouvait venir à l'esprit sans qu’on ait eu dans la mémoire le Ps. xxxvir, 42 καὶ οἱ ἔγγιστά μου μαχρόθεν ἔστησαν (cf. Ps. Lxxxvir, 9) d'autant que ἀπὸ pazp60ev se trouve dans Mc. Si quelques mss. ont ἀπό dans le ps., ce mot y est superflu comme il le serait dans Le. xvin, 43; on ne peut donc l'expliquer dans Le. ici (leçon critique) que comme une imitation de Me., car Le. écrit mieux que l’Apocalypse (Apoc. xvur, 10. 15. 17, ἀπὸ μακρόθεν avec le simple ἵστημι), — Les femmes ne sont pas désignées par leur nom propre, mais cette fois ce n'est pas indifférence pour un détail puisqu'il les ἃ nommées vi, 2 s. L'article après un nom indéterminé (γυναῖκες), apposition explicative comme dans Act. vir, 35. Le participe présent est comme une épithète, les femmes de sa suile; — ὀρῶσαι (au fémin. à cause des femmes, mais s’entendant de tous) n’a plus la nuance du spectacle contenue dans θεωρεῖν (v. 35 et #8, ici Me. et Mt.). Le groupe se tient éloigné, probablement parce que les soldats ne lui permettent pas de s’approcher, ce qui n'empêchait pas certaines personnes de se tenir plus près de la Croix, comme la Mère de Jésus et son disciple bien-aimé. Malgré cette distance, le groupement des femmes avec quelques personnes de connaissance est un des traits de Le. qui font pressentir le quatrième évangile. 50-54, La SÉPULTURE (Mc. xv, 42-46; Mt. xxvir, 57-60; Jo. χιχ, 38-42). Comme Mc., en insistant sur l'éloge de Joseph, sans l’étonnement de Pilate, et en transposant l'indication du jour. En propre le v. 56 sur les préparatifs des saintes femmes. Rien des deux particularités de Mt., les gardes demandés à Pilale, le tombeau destiné à Joseph. — Les quatre évangélistes ont relevé avec soin le rôle d'un personnage officiel comme Joseph d’Arimathie, qui n'était pas. un disciple. On ne pouvait donc soupçonner les Apôtres d’avoir feint un ensevelissement.
23:50
Mc. voit venir Joseph et dit qui il est; Le. le présente longuement d'abord; ἰδού... ὀνόματι sont de son style, mais pas exclusivement, ce qui est le cas de ὑπάργων, cf. viu, 41; Act. 11. 30 etc. — δίκαιος après ἀγαθός non pas comme magistrat, mais comme homme; bon par ses qualités morales, juste par son application à pratiquer la loi (1, 6; ar, 25; xvut, 9).
23:51
συνχατατεθειμενος (H V), au parfait, plutôt que … τιθεμενος (T S), au présent. (u, 695). Ce texte aurait déjà inspiré l'épisode des saintes femmes. [οἱ le rapprochement est moins en l'air, mais la scène de Zacharie est surtout une scène de deuil, celle de Le. une scène de repentir. Le mot regarder, le seul qui se trouve dans les deux endroits, ne peut faire impression qu’en français, car Zacharie (xu, 10) à ἐπιδλέψονται, Le mot πάντες est du style de Le, et ne doit pas être serré de près.
συνχατατίθεμαι, litt déposer le même vote que quelqu'un, donner son assen-- liment (Prar., Gorg. 501 E), emploi très classique (cf. Ex. xx, 4. 32). — βουλή, inconnu des évv., mais fréquent dans Actes. Les Sanhédrites n’avaient pas seulement délibéré, ils avaient agi (πράξει) en livrant Jésus. — Même alliance de βουλή avec ἔργον, Act. v, 38. — αὐτῶν s'entend d'eux, βουλευτής signifiait un des membres du Sanhédrin. On ne sait s’il s'était abstenu de paraître ou de voter, ou sil avait marqué plus clairement son dissentiment. — Arimathie (auj. Rentis) est désignée par Le. comme « une ville des Juifs », en faveur de ses lecteurs. — Luc s'en tient aux termes de Mc. sur ses dispositions : il attendait le règne de Dieu. Cela ne suppose pas nécessairement qu'il ail cru, — surtout après la mort de Jésus — qu'il en fût le Messie et le Chef. Mais ni Mc. ni Mt. n'auraient exprimé ici cette idée si Joseph n'avait cru que Jésus était venu prêcher ce règne, et s’il n'eût étéson disciple, du moins dans ce sens (comme Mi. et Jo. le disent clairement).
23:52
Comme dans Mc. pour le fond, et expressément dans les termes de Mt.
23:53
Pas plus que Mt., Le. ne dit rien de l’étonnement de Pilate etc. (dans Me.). Il n’y ἃ pas de raison de dire de Le. plutôt que de Mt. qu'il continue à ne rien savoir de la participation des Romains à l’exécution (contre Schanz). Le détail a pu paraître superflu. — De même Le. omettra deux fois le fait de l'achat {ici et dans le parall. à Mc. xvi, 4). Il ἃ χκαθελών comme Mc., au lieu du vague λαόών (ML) mais ἐνετύλιξεν (Mt.) au lieu de ἐνείλησεν (Me.), lequel, semble-t-il, ne se disait pas aussi normalement des vêtements. — λαξευτός (de λᾶς « pierre » et ξέω « polir » } dit en un seul moi λελατο μημένον ἐκ πέτρας (Mc.). Ce mot n’a pas été retrouvé en dehors du judaïsme (LXX, Dt. 1x, 49 et Aquila Num. xxr, 20; xxur, 44; Dt. xxxiv; 1, Jos. χπι, 20) non plus que λαξεύω (Ex. xxxiv, 1. 4 etc.). Les tombeaux creusés dans le roc n'étaient point une spécialité du judaïsme, mais c'est bien surtout en Orient qu'on trouvait des μνήματα λαξευτά, — Le. ajoute avec un luxe de trois négations que ce tombeau n'avait servi à personne (cf. Jo. xix, 41). 1] semble que le même lit de pierre ou l’auge sépulcrale servaient ordinairement à plusieurs, avant que les ossements aient été recueillis pour être déposés dans les ossuaires. Aussi attachait-on une grande importance à posséder un tombeau pour toujours (Inscription phénicienne de Tabnit, ÉRS., 2e éd. p. 481, ete.). ‘La réflexion de Le. relève les égards qu’on avait pour le pauvre supplicié. Sa chair meurtrie n’est pas du moins contaminée dans le tombeau.
23:54
L'indication du jour de la parascève ou préparation (vendredi), mise par Mc. en tête, ne vient qu'ici dans Le., parce que c'est une date relative, qui n'avait d'importance que par rapport au sabbat, dont Le. va parler. L’expression ἐπέφωσχεν est étrange, car dans ce contexte Le. veut parler du sabbat qui commence au soir du vendredi. Comment brillait-il? — Une allusion aux lampes allumées par les Juifs eût-elle été comprise des lecteurs? On peut le ‘croire (J. Lightfoot) car cette coutume étrange appelait l'attention (PERSE, Sat. v, 17658. Terr. ad nat. 1, 13). Ou bien Le. a-t-il oublié le sens propre du mot, comme s’il nous arrivait de dire : la nuit commençait à poindre (P/.)? En tout cas, on ne saurail penser aux étoiles naissantes et au crépuscule (Schanz, Hahn). Depuis que les Juifs reviennent en foule à Jérusalem (1919), on peut dire que le sabbat brille le vendredi soir; tous, même ceux qui n'ont pas de foi religieuse, rivalisant de zèle pour ces illuminations. 35-56 ATTITUDE DES ΒΑΙΝΤΕΒ FEMMES (Mc. xv,47; Mt. xxvni, 61).
23:55
Même procédé qu'au v. 49. par rapport à Mc. Les femmes ne sont pas nommées, mais désignées comme venues de Galilée, — χαταχολουθέω, Act. xvi, 17 ἜΝ. T. Ces femmes fidèles suivent de près; χατά ne marque pas la descente du Calvaire, mais plutôt le soin de s'attacher à Joseph. Non seulement elles voient le tombeau, mais comment le corps était placé, ce qui était nécessaire pour 1 projets d'embaumemeni.
23:56
Propre à Le. D’après Le. on croirait qu’elles avaient chez elles les plantes aromatiques et l'huile parfumée. Selon sa manière il prépare d'avance sa narration (cf. xxiv, 4). L'achat des aromates pouvait paraître aussi difficile le vendredi soir que le dimanche à l’aube (Mc.). Quoi qu'il en soit de cette petite divergence, Mc. et Le. sont d'accord en fait sur le repos des saintes femmes au jour du sabbat. — Mais Le. l'énonce expressément. Manifestement le sabbat inaugure pour lui le moment où l'on était tenu de chômer. Le vendredi n'était donc pas le jour de la grande fête. — Sur le μύρον cf. vn, 37. 8. τοῦ χυρίου ἔησου (T 5 V)et non οὔ. (H doubles crochets). ἃς ἐσθητι actparrouon (T H) et non εἐσθησεσιν ἀστραπτουσαις (S V). SIXIÈME PARTIE : RÉSURRECTION ET ASCENSION (XXIV) XxIV, 4-49. La RÉSURRECTION. Il y ἃ dans Le. deux séries de faits : a) le tombeau trouvé vide avec une apparition angélique aux saintes femmes, puis la visite de Pierre au tombeau; b) les apparitions : aux disciples d'Emmaüs, à Picrre, aux Onze. En tout cinq épisodes distincts. Le premier est, avec des divergences de détail, le même que dans Mc. Le second a été raconté par le quatrième évangile. L'apparition aux disciples d'Emmaüs est propre à Le., et résumée brièvement dans la finale de Mc. L'apparition à Pierre — sans aucun détail — est rappelée par Paul dans I Cor. xv, 5. Une apparition aux Onze figure aussi dans la finale de Me., et deux dans Jo. . On ne saurait donc dire que Le. soit en dehors de la tradition par rapport au tombeau vide et aux apparitions. Ce qui lui est très particulier, c’est le dessein arrêté de ne pas parler de la Galilée. Marc y conduisait (xvi, 7), et Mt. et Jo. ont raconté les apparilions de Galilée. Il paraît impossible que Luc n’en ait pas entendu parler. Mais déjà dans son évangile la Galilée n'absorbaït pas la prédication du Sauveur, et il se proposait dans les Actes de raconter comment; de Jérusalem, l'Évangile s'était répandu dans le monde romain et jusqu’à Rome. Une apparition de plus en Galilée lui ἃ paru sans doute nécessiter un va-et-vient qui n’eût rien ajouté à l'authenticité du fait de la résurrection, et qui eût altéré la simplicité de son plan. Il s'est donc borné: à Jérusalem. L'apparition des anges aux saintes femmes, le tombeau vide étaient déjà des indices sérieux. Les apparitions devaient produire la conviction; aussi Luc cite les témoins et les
23:2
… 3:28; Lc. 3:15), suspected that it was Jesus (Io. 4:29; 7:26 ff. 31, 41; 10:24; 12:34) and questioned him in the Sanhedrin (Mt. 26:63; Mc. 14:61; Lc. 22:67), then demanded his condemnation, accusing him of having proclaimed himself Ch. King (Lc. 23:2, 35, 39; Io. 18:33, 37; 19:14 ff. 19-21). In the Gospels, Jesus does not publicly insist on his title of Ch. before his Passion, but he warns against the antichrists (v.) who will …
… They accuse him first in general as a malefactor (Io. 18, 30), then as a political agitator who has made himself king and has forbidden the payment of tribute (Lc. 23, 2-5). Pilate recognizes six times the innocence of J.:
… - B. 16 Nov. 42 B.C., d. at the villa of Misenum on 16 March 37 A.D. In the New Testament he is named expressly only in Lk. 3:1; he is alluded to in Mt. 22:17, 21 and parallels (when Jesus is questioned about the lawfulness of the tribute to Caesar), Lk. 23:2 and Jn. 19:12, 15 (at the trial of Jesus before Pilate). …
23:3
… was entrusted to tetrarchs and Judea was placed under the government of a Roman procurator (v. PALESTINA, I). Rome is not named in the Gospels, but they speak repeatedly of her emperors (Lk. 2:1; 3:1; Mt. 22:17-21; Mk. 12:14-17; Lk. 20:22-25; 23:3; Jn. 19:12, 15; etc.) and of their representatives: the legate of Syria (Lk. 2:2), the procurator of Judea Pilate (Lk. 3:1; etc.). …
23:4
… Toward Jesus Christ he showed himself respectful and almost favorable: he repeatedly declared his innocence (Mt. 27:23; Mk. 15:14; Lk. 23:4, 14, 22; Jn. 18:38; 19:4, 6), for which reason he long refused to receive the request for condemnation presented by the Sanhedrists, and even sought to free him: he sent him to Herod …
23:6
Antipas (Antipas: contracted form of Antipater, Ἀντίπατρος), Julius Herod
… Disappointed in the hope of seeing him perform some prodigy — Jesus did not answer the many questions put to him — he showed him his contempt and in mockery sent him back to Pilate wrapped in a splendid robe (λαμπράν, but the Vulgate "alba"; Lk. 23:6-12). This exchange of courtesies at the expense of the Redeemer reconciled Herod and Pilate, who were enemies (whether because of Pilate's abuse of authority toward the tetrarch [as in …
… repeatedly declared his innocence (Mt. 27:23; Mk. 15:14; Lk. 23:4, 14, 22; Jn. 18:38; 19:4, 6), for which reason he long refused to receive the request for condemnation presented by the Sanhedrists, and even sought to free him: he sent him to Herod (Lk. 23:6-15); he proposed to inflict a punishment on him to appease the people (ibid. 23:16); he sought to use the right of pardon in his favor (Mt. 27:15-21; Jn. 18:39 ff.); he showed him to …
23:7
… Manaen, Herod's childhood friend (Acts 13:1), perhaps reported to him the appearance of Jesus before the tetrarch (Lk. 23:7-12).
23:9
See also the account of the Transfiguration (Mt. 17:1-13 = Mk. 9:1-12 = Lk. 9:28-36). Also worthy of note are certain uniformities in rare constructions, such as ἀπεκρίμενο instead of the more common ἀπεκρίθη (Mt. 27:12 = Mk. 14:61 = Lk. 23:9), in citations of the Old Testament uniform in the Synoptics but different both from the Hebrew and from the Greek of the Septuagint (cf. Mt. 3:3 = Mk. 1:3 = Lk. 3:4; Mt. 26:31 = Mk. 14:27).
23:13
Barabbas (in Aramaic means "son of the father"; spelling uncertain in the Greek text)
BARABBAS (in Aramaic it means "son of the father"; the spelling is uncertain in the Greek text). - A criminal whose release the Jews asked of Pilate, obtaining instead the crucifixion of Jesus (Mt. 27:15-26; Mk. 15:6-15; Lk. 23:13-25; Jn. 18:39-40). In a few Gospel codices of slight authority, and in the Armenian and Georgian versions, he is called "Jesus Barabbas": according to this variant, already known to …
23:14
the first after the interrogation about kingship (Io. 18, 38): Pilate sees that it is not a dangerous kingship; the second after the referral to Herod (Lc. 23, 14): Pilate has seen that not even Herod condemned him; the third after the failed proposal to substitute Barabbas for J. and after the message of his wife, whose words impress Pilate: …
23:16
… 18:38; 19:4, 6), for which reason he long refused to receive the request for condemnation presented by the Sanhedrists, and even sought to free him: he sent him to Herod (Lk. 23:6-15); he proposed to inflict a punishment on him to appease the people (ibid. 23:16); he sought to use the right of pardon in his favor (Mt. 27:15-21; Jn. 18:39 ff.); he showed him to the people crowned with thorns, to move them to compassion (Jn. 19:4-6). Nevertheless, …
23:17
Barabbas (in Aramaic means "son of the father"; spelling uncertain in the Greek text)
The Jewish custom (Jn. 18:39) for Passover, alluded to by Pilate, is not known to us from other sacred or profane sources; Lk. 23:17 seems to allude to a privilege granted by the Romans who, like the Greeks, had similar usages. …
23:22
… (Lc. 23, 14): Pilate has seen that not even Herod condemned him; the third after the failed proposal to substitute Barabbas for J. and after the message of his wife, whose words impress Pilate: "nothing between you and this just man" (Mt. 27, 18; cf. Lc. 23, 22 "for the third time"); the fourth after the flagellation and the crowning with thorns (Io. 19, 4): Pilate means that he imposed the flagellation to satisfy the Jews, with the intention …
23:26
He relieved Jesus of the weight of the Cross on the way to Calvary: he was returning from his field, when he was stopped by the centurion (a personal "requisition") and forced to carry the Cross in place of Jesus, exhausted in strength (Mk. 15:21; Mt. 27:32; Lk. 23:26).
23:27
… In this sense, in fact, St. Joseph is called «just» (Mt. 1, 19) and St. Peter reproaches the Hebrews for having put to death the one who had fulfilled justice as no one else (Act. 3, 14 ff.); in this sense Jesus is called «just» by Pilate (Mt. 27, 34), by the centurion (Lc. 23, 27); in this sense it is said that Jesus came to call not the «just» but sinners (ibid. 5, 32), that one must seek the Kingdom of God and its «justice» (Mt. 6, 32), that one must not …
23:33
THE TWO THIEVES. - Malefactors (λῆσταί) crucified with Jesus "one on the right and one on the left" (Mt. 27:38; Mk. 15:27; Lk. 23:33; Jn. 19:18). They are called λῆσταί (Mt. 27:38, 44; Mk. 15:27), that is, "thieves" and "murderers," or κακούργοι (Lk. 23:33, 39), "malefactors," who did not shrink from bloodshed …
23:34
as high priest between God and men (Hebr. 4:14-15, 10), exercised during his earthly life the intercession of impetration (Lc. 22:31 ff.; 23:34; Io. 17:6-26) and of perfect satisfaction for the sins of the whole human race through the sacrifice of his blood (Hebr. 9:11-28; Rom. 3:25 ff.; Eph. 1:7), thus becoming the universal Redeemer. …
23:38
John, Apostle, Evangelist, Saint
… (29 May 1907). The Synoptics, moreover, also have such symbolic intentions: the three gifts of the Magi (Mt. 2:11); "put out into the deep and let down your nets for a catch" (Lk. 5:4); the three languages in which the title of the Cross is written (Lk. 23:38).
… (v.) of Jesus (Mt. 1:1-17 and Lk. 3:23-38), in the Pater noster (Mt. 6:9-13 and Lk. 11:2-4), in the words of the consecration where Matthew (26:26-28; cf. Mk. 14:22-24) diverges from Luke (22:19-20); in the title of the Cross (Mt. 27:37; Mk. 15:26; cf. Lk. 23:38 and Jn. 19:19).
23:39
One of them — very probably only one — insulted Jesus on the cross, while the other rebuked his companion and commended himself to the Savior (v. DISMAS), obtaining the promise of a reward (Lk. 23:39-43).
23:40
DISMAS, the Good Thief, Saint. - From the Greek ὄναμή, "dying," he is the well-known figure who was converted at the point of death on Calvary, crucified at the right hand of Jesus, of whom St. Luke speaks (Lk. 23:40-43). The name, unknown to the Evangelist, is given by the apocryphal Gospel of Nicodemus, of the 3rd century (ch. 10); in the Infancy Gospel, likewise apocryphal and contemporary, he …
23:43
… Immediate recompense is clearly indicated by Jesus both when he states that at the moment of death Lazarus is carried into the bosom of Abraham and that the rich man is buried in hell (Lk. 16:22), and when he answers the good thief: "Hodie mecum eris in Paradiso" (ibid. 23:43). St. Paul teaches the same thing when he expresses the desire to die (peregrinari a corpore) in order to dwell together with the Lord (praesentes esse ad Dominum: ἐνδημῶς πρὸς τὸν …
… himself to the just, the soul of Christ, subsisting in the person of the Word, brought the light of happiness: fē'ōl was transformed into Paradise and the promise made by Jesus to the good thief was fulfilled: "Today you will be with me in Paradise" (Lk. 23, 43).
PARADISE. - In the New Testament, P. is the place of beatitude in heaven, the glorious and radiant seat of God, where the just will enjoy eternal happiness (Lk. 23:43; II Cor. 12:4; Apoc. 2:7); there they will share, as a reward, in the divine "joy" and "kingdom" (Mt. 25:21, 23, 34; II Tim. 4:8).
… But for the abode of the righteous, the image of "eternal tents" and the heavenly paradise prevails (Lk. 16:9; 23:43; "heavenly world": Fl. Josephus, Bell. …
23:46
… it for temporal and spiritual things (Mt. 6, 25-34; Lk. 11, 9; 12, 31; 22, 42; Mt. 26, 39, etc.) and practiced it throughout His mortal existence, which He chose to close with the incomparable words: "Father, into thy hands I commend my spirit" (Lk. 23, 46). St. Peter and St. Paul also inculcate the same doctrine (I Pet. 5, 7-8; Rom. 8, 28). It is founded on the dogma of God's Providence with its two essential points: that nothing …
… God (N. Crou, L'école de Jésus-Christ, II, Paris 1923, p. 29: "l'amour doit être l'objet final ou même le sujet de sa prière"), and the prayer of abandonment to the divine will, which reaches its most perfect exemplar in that of Jesus on the Cross (Lk 23:46; cf. Jb 13:15; 1 Kings 3:18). St. Paul
23:50
… The Arimathean "took it down" (Mk. and Lk.) or "took it away" (Jn.) from the Cross, with the help of Nicodemus, who had come with about 100 pounds of myrrh and aloes, embalmed Jesus, wrapped him in the shroud he had bought, and placed him in the tomb hewn out of the rock (Mk. 15:42-46; Lk. 23:50-54, have almost the same text; Mt. 27:57-60; Jn. 19:38-42 is the only one that mentions Nicodemus). …
… He was rich, good and just (Lk. 23:50 ff.). …
23:51
ARIMATHEA. - A city of Judea, the homeland of the Sanhedrist Joseph (v.) of A. (Mt. 27:57; Mk. 15:43; Lk. 23:51; Jn. 19:38). On the basis of the data of Eusebius and St. Jerome (Onomasticon, 144, 28; ed. Klostermann, p. 32) it is today identified with Rentijah (Rentis), 12 km northeast of Lydda, …
… A secret disciple of Jesus, for fear of the Jews, when the other members of the Sanhedrin condemned the Savior to death he did not consent, without however revealing himself openly (Lk. 23:51; Jn. 19:38). After the Crucifixion "he dared to go to Pilate and ask him for the body of Jesus" (Mk. 13:43). With the help of Nicodemus he wrapped it in a shroud (v.), and placed it …
23:53
… go to Pilate and ask him for the body of Jesus" (Mk. 13:43). With the help of Nicodemus he wrapped it in a shroud (v.), and placed it in his own new tomb, hewn out of the rock of Calvary, and rolled a great stone to the entrance (Mt. 27:59; Mk. 15:46; Lk. 23:53).
23:55
… coming from Johannine circles (ibid. 9:54), from Peter (ibid. 22:8), from Cleophas (ibid. 24:18), from the deacon Philip (Acts 21:8), particularly well informed about what concerned Samaria (Acts 8:5-8; Lk. 9:52-56; 17:11-19). The pious women (Lk. 8:2-3; 23:55), Martha and Mary (ibid. 10:38) could inform him of episodes that especially concerned them. …
41; Lk. 23:55) and who assisted him on his journeys (Lk. 8:2). The sister of Lazarus, on the other hand, is presented as being from Bethany, near Jerusalem.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.