The continuation of the history of the passion of Christ. His death and burial.
The cheefe of the Ievves accuse him to Pilate the Gentil (his betrayer, and the Iudge, and the Iudges wife, testifying in the meane time manifoldly his innocencie:) 20 and persuade the common people also not only to preferre the murderer Barabbas, but also to crie, CRVCIFIGE: (Al, to the reprobation of their vvhole nation, and nothing but fulfilling the Scriptures.) 27 After many illusions, 31 he is crucified by the Gentils. 38 Which the Ievves seeing, do triumph as if they had novv the victorie. 45 But euen then by many vvonderful vvorkes he declareth his might, to their confusion 57 Finally being buried, they to make al sure, set souldiars to keepe his sepulcher.
1And when morning was come, all the chief priests and ancients of the people took counsel against Jesus, that they might put him to death.Fattosi giorno, tenner consiglio tutti i principi de' sacerdoti, e gli anziani del popolo contro Gesù per farlo morire.AND vvhen morning vvas come, al the cheefe Priestes and auncients of the people consulted together against IESVS, that they might put him to death.Mane autem facto, consilium inierunt omnes principes sacerdotum et seniores populi adversus Jesum, ut eum morti traderent. 2And they brought him bound and delivered him to Pontius Pilate the governor.E legato lo condussero, e lo misero nelle mani di Ponzio Pilato preside.And they brought him bound and deliuered him to Ponce Pilate the President.Et vinctum adduxerunt eum, et tradiderunt Pontio Pilato præsidi. 3Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients,Allora Giuda, che l'aveva tradito, vedendo, come Gesù era stato condannato, mosso da pentimento, riportò i trenta danari ai principi de' sacerdoti, e agli anziani.Then Iudas that betrayed him, seeing that he vvas condemned, • repenting him, returned the thirtie siluer peeces to the cheefe Priestes and auncients,Tunc videns Judas, qui eum tradidit, quod damnatus esset, pœnitentia ductus, retulit triginta argenteos principibus sacerdotum, et senioribus, 4Saying: I have sinned in betraying innocent blood. But they said: What is that to us? Look thou to it.Dicendo: Ho peccato, avendo tradito il sangue innocente. Ma quelli dissero: Che importa ciò a noi? Pensaci tu.saying, I haue sinned, betraying iust bloud. But they said, what is that to vs? looke thou to it.dicens: Peccavi, tradens sanguinem justum. At illi dixerunt: Quid ad nos ? tu videris. 5And casting down the pieces of silver in the temple, he departed and went and hanged himself with an halter.Ed egli gettate le monete di argento nel tempio, si ritirò; e andò, e si appiccò a un capestro.And casting dovvne the siluer peeces in the temple, he departed: and vvent and hanged him self vvith an halter.Et projectis argenteis in templo, recessit: et abiens laqueo se suspendit. 6But the chief priests having taken the pieces of silver, said: It is not lawful to put them into the corbona, because it is the price of blood.Ma i principi de' sacerdoti, raccolte le monete d'argento, dissero: Non è lecito di metterle nel tesoro; perché sono prezzo di sangue.And the cheefe Priestes hauing taken the siluer peeces, said, It is not lavvful to cast them into the Córbana: because it is the price of bloud.Principes autem sacerdotum, acceptis argenteis, dixerunt: Non licet eos mittere in corbonam: quia pretium sanguinis est.
7And after they had consulted together, they bought with them the potter’s field, to be a burying place for strangers.E fatta consulta, comperaron con esse il campo d'un vasajo per seppellirvi i forestieri.And after they had consulted together, they bought vvith them the potters field, to be a burying place for strangers.Consilio autem inito, emerunt ex illis agrum figuli, in sepulturam peregrinorum. 8For this cause that field was called Haceldama, that is, the field of blood, even to this day.Per la qualcosa quel campo si chiama Aceldama, cioè il campo del sangue, sino al dì d'oggi.For this cause that field vvas called Hacéldama, that is, the field of bloud, euen to this present day.Propter hoc vocatus est ager ille, Haceldama, hoc est, Ager sanguinis, usque in hodiernum diem. 9Then was fulfilled that which was spoken by Jeremias the prophet, saying: And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel.Allora si adempì quello, che fu predetto per Geremia profeta, che dice: E hanno ricevuto i trenta danari d'argento, prezzo di colui, il quale comperarono a prezzo dai figliuoli d'Israele:Then vvas fulfilled that vvhich vvas spoken by Ieremie the Prophet, saying, And they tooke the thirtie peeces of siluer, the price of the priced, vvhom they did price of the children of Israel:Tunc impletum est quod dictum est per Jeremiam prophetam, dicentem: Et acceperunt triginta argenteos pretium appretiati, quem appretiaverunt a filiis Israël: 10And they gave them unto the potter’s field, as the Lord appointed to me.E gli hanno impiegati in un campo d'un vasaio, come ha prescritto a me il Signore.and they gaue them into the potters field, as our Lord did appoint to me.et dederunt eos in agrum figuli, sicut constituit mihi Dominus. 11And Jesus stood before the governor, and the governor asked him, saying: Art thou the king of the Jews? Jesus saith to him: Thou sayest it.Gesù fu presentato dinanzi al preside, e il preside lo interrogò, dicendogli: Se' tu il re de' Giudei? Gesù gli disse: Tu lo dici.And IESVS stoode before the President, and the President asked him, saying, Art thou the King of the Ievves? IESVS saith to him, Thou sayest.Jesus autem stetit ante præsidem, et interrogavit eum præses, dicens: Tu es rex Judæorum ? Dicit illi Jesus: Tu dicis. 12And when he was accused by the chief priests and ancients, he answered nothing.E venendo accusato dai principi de' sacerdoti, e dagli anziani, non rispose nulla.And vvhen he vvas accused of the cheefe Priestes and auncients, he ansvvered nothing.Et cum accusaretur a principibus sacerdotum et senioribus, nihil respondit.
13Then Pilate saith to him: Dost not thou hear how great testimonies they allege against thee?Allora Pilato dissegli: Non odi tu, di quante cose ti accusano?Then Pilate saith to him, Doest thou not heare hovv many testimonies they alleage against thee?Tunc dicit illi Pilatus: Non audis quanta adversum te dicunt testimonia ? 14And he answered him to never a word, so that the governor wondered exceedingly.E per qualunque proposta non gli rispose nulla; talmente che ne restò il preside altamente maravigliato.And he ansvvered him not to any vvord: so that the President did maruel excedingly.Et non respondit ei ad ullum verbum, ita ut miraretur præses vehementer. 15Now upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would.Or egli era solito il preside di liberare nel di solenne quel prigione, che fosse più loro piaciuto.And vpon the solemne day the President had accustomed to release vnto the people one prisoner vvhom they vvould.Per diem autem solemnem consueverat præses populi dimittere unum vinctum, quem voluissent: 16And he had then a notorious prisoner that was called Barabbas.Ed egli aveva allora un prigione famoso chiamato Barabba.And he had then a notorious prisoner, that vvas called Barabbas.habebat autem tunc vinctum insignem, qui dicebatur Barrabas. 17They therefore being gathered together, Pilate said: Whom will you that I release to You: Barabbas, or Jesus that is called Christ?Essendo essi adunque adunati. Pilato disse: Chi volete, che io vi ponga in libertà? Barabba, o Gesù chiamato il Cristo?They therfore being gathered together, Pilate said: whom vvil you that I release to you, Barabbas, or IESVS that is called Christ?Congregatis ergo illis, dixit Pilatus: Quem vultis dimittam vobis: Barabbam, an Jesum, qui dicitur Christus ? 18For he knew that for envy they had delivered him.Imperocché sapeva, che per invidia l'avean tradito.For he knevve that for enuie they had deliuered him.Sciebat enim quod per invidiam tradidissent eum. 19And as he was sitting in the place of judgment, his wife sent to him, saying: Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him.E mentre ei sedeva a tribunale, la sua moglie mandò a dirgli: Non t'impacciare delle cose di quel giusto: imperocché sono stata quest'oggi io sogno molto sconturbata a causa di lui.And as he vvas sitting in place of iudgment, his vvife sent vnto him, saying: Haue thou nothing to doe vvith that iust man. for I haue suffered many things this day in my sleepe for him.Sedente autem illo pro tribunali, misit ad eum uxor ejus, dicens: Nihil tibi, et justo illi: multa enim passa sum hodie per visum propter eum.
20But the chief priests and ancients persuaded the people that they should ask Barabbas and make Jesus away.Ma i principi de' sacerdoti, e gli anziani persuasero il popolo a chieder Barabba, e far perire Gesù.But the cheefe Priestes and auncients persuaded the people, that they should aske Barabbas, and make IESVS avvay.Principes autem sacerdotum et seniores persuaserunt populis ut peterent Barabbam, Jesum vero perderent. 21And the governor answering, said to them: Whether will you of the two to be released unto you? But they said: Barabbas.E prendendo la parola il preside, disse loro: Quale dei due volete, che io vi metta in libertà? Ma quelli dissero: Barabba.And the President ansvvering, said to them: Whether vvil you of the tvvo to be released vnto you? But they said, Barabbas.Respondens autem præses, ait illis: Quem vultis vobis de duobus dimitti ? At illi dixerunt: Barabbam. 22Pilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified.Visse loro Pilato: Che farò io adunque di Gesù, chiamato il Cristo!Pilate saith to them, what shal I doe then vvith IESVS that is called Christ? They say al, Let him be crucified.Dicit illis Pilatus: Quid igitur faciam de Jesu, qui dicitur Christus ? 23The governor said to them: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified.Disser tutti: Sia crocifisso. Disse loro il preside: Ma che ha egli fatto di male? Quelli però vie più gridavano dicendo: Sia crocifisso.The President said to them, why vvhat euil hath he done? But they cried the more, saying, Let him be crucified.Dicunt omnes: Crucifigatur. Ait illis præses: Quid enim mali fecit ? At illi magis clamabant dicentes: Crucifigatur. 24And Pilate seeing that he prevailed nothing, but that rather a tumult was made, taking water washed his hands before the people, saying: I am innocent of the blood of this just man. Look you to it.Vedendo Pilato, che nulla giovava, anzi si faceva maggiore il tumulto, presa l'acqua, si lavò le mani dinanzi al popolo, dicendo: Io sono innocente del sangue di questo giusto: pensateci voi.And Pilate seeing that he nothing preuailed, but rather tumult vvas tovvard: taking vvater he vvashed his hands before the people, saying, I am • innocent of the bloud of this iust man: looke you to it.Videns autem Pilatus quia nihil proficeret, sed magis tumultus fieret: accepta aqua, lavit manus coram populo, dicens: Innocens ego sum a sanguine justi hujus: vos videritis. 25And the whole people answering, said: His blood be upon us and upon our children.E rispondendo tutto quanto il popolo, disse: Il sangue di lui sopra di noi, e sopra de' nostri figliuoli.And the vvhole people ansvvering, said, His bloud be vpon vs, and vpon our children.Et respondens universus populus, dixit: Sanguis ejus super nos, et super filios nostros.
26Then he released to them Barabbas: and having scourged Jesus, delivered him unto them to be crucified.Allora rilasciò loro Barabba: e fatto flagellare Gesù, lo rimise ad essi, perché fosse crocifisso.Then he released to them Barabbas, and hauing scourged IESVS, deliuered him vnto them for to be crucified.Tunc dimisit illis Barabbam: Jesum autem flagellatum tradidit eis ut crucifigeretur. 27Then the soldiers of the governor, taking Jesus into the hall, gathered together unto him the whole band.Allora i soldati del preside, condotto Gesù nel pretorio, radunarono intorno a lui tutta la coorte:Then the Presidents souldiars taking IESVS into the Palace, gathered together vnto him the vvhole band:Tunc milites præsidis suscipientes Jesum in prætorium, congregaverunt ad eum universam cohortem: 28And stripping him, they put a scarlet cloak about him.E spogliatolo, gli misero indosso una clamide di color di cocco:and stripping him, put a scarlet cloke about him,et exeuntes eum, chlamydem coccineam circumdederunt ei, 29And platting a crown of thorns, they put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: Hail, King of the Jews.E intrecciata una corona di spine, gliela posero in testa, e una canna nella mano diritta. E piegando il ginocchio dinanzi a lui, lo schernivan, dicendo: Dio ti salvi, re de' Giudei.and platting a crovvne of thornes, put it vpon his head, and a reede in his right hand. And bovving the knee before him, they mocked him, saying, Haile King of the Ievves.et plectentes coronam de spinis, posuerunt super caput ejus, et arundinem in dextera ejus. Et genu flexo ante eum, illudebant ei, dicentes: Ave rex Judæorum. 30And spitting upon him, they took the reed and struck his head.E sputandogli addosso, prendevan la canna, e lo battevano nella testa.And spitting vpon him, they tooke the reede, and smote his head.Et exspuentes in eum, acceperunt arundinem, et percutiebant caput ejus. 31And after they had mocked him, they took off the cloak from him and put on him his own garments and led him away to crucify him.E dopo averlo schernito, lo spogliarono della clamide, e lo rivestiron delle sue vesti, e lo menarono a crocifiggere.And after they had mocked him, they tooke of the cloke from him, and put on him his ovvne garments, and led him avvay to crucifie him.Et postquam illuserunt ei, exuerunt eum chlamyde, et induerunt eum vestimentis ejus, et duxerunt eum ut crucifigerent. 32And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross.E nell'uscire incontrarono un uomo di Cirene, chiamato Simone: e lo costrinsero a portare la croce di lui.And in going they found a man of Cyréne, named Simon: him they forced to take vp his crosse.Exeuntes autem invenerunt hominem Cyrenæum, nomine Simonem: hunc angariaverunt ut tolleret crucem ejus.
33And they came to the place that is called Golgotha, which is the place of Calvary.E arrivarono al luogo detto Golgota; che vuoi dire luogo del cranio.And they came into the place that is called Golgotha, vvhich is, the place of Caluarie.Et venerunt in locum qui dicitur Golgotha, quod est Calvariæ locus. 34And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink.E gli detterò a bere del vino mescolato con fiele: e assaggiato che l'ebbe, non volle bere.And they gaue him vvine to drinke mingled vvith gall. And vvhen he had tasted, he vvould not drinke.Et dederunt ei vinum bibere cum felle mistum. Et cum gustasset, noluit bibere. 35And after they had crucified him, they divided his garments, casting lots; that it might be fulfilled which was spoken by the prophet, saying: They divided my garments among them; and upon my vesture they cast lots.E dopo che l'ebber crocifisso, si spartirono le sue vesti, tirando a sorte: affinchè si adempisse quello, che fu detto dal Profeta, che dice: Si sono spartiti tra di loro le mie vestimenta, e hanno tirato a sorte la mia veste.And after they had crucified him, they deuided his garments, casting lottes: that it might be fulfilled vvhich vvas spoken by the Prophet, saying: They deuided my garments among them: and vpon my vesture they did cast lottes.Postquam autem crucifixerunt eum, diviserunt vestimenta ejus, sortem mittentes: ut impleretur quod dictum est per prophetam dicentem: Diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. 36And they sat and watched him.E stando a sedere gli facevano la guardia.And they sate and vvatched him.Et sedentes servabant eum. 37And they put over his head his cause written: THIS IS JESUS THE KING OF THE JEWS.E gli posero scritto sopra la sua testa il suo delitto: QUESTO E GESÙ IL RE DE' GIUDEI.And they put ouer his head his cause vvritten, THIS IS IESVS THE KING OF THE IEWES.Et imposuerunt super caput ejus causam ipsius scriptam: Hic est Jesus rex Judæorum. 38Then were crucified with him two thieves: one on the right hand and one on the left.Allora furon crocifissi con lui due ladroni: uno a destra, e l'altro a sinistra.Then vvere crucified vvith him tvvo theeues: one on the right hand, and one on the left.Tunc crucifixi sunt cum eo duo latrones: unus a dextris, et unus a sinistris. 39And they that passed by blasphemed him, wagging their heads,E quelli, che passavano, lo bestemmiavano crollando il capo,And they that passed by, blasphemed him, vvagging their heades,Prætereuntes autem blasphemabant eum moventes capita sua, 40And saying: Vah, thou that destroyest the temple of God and in three days dost rebuild it: save thy own self. If thou be the Son of God, come down from the cross.E dicendo: O tu, che distruggi il tempio di Dio, e lo rifabbrichi in tre giorni: salva te stesso: se sei Figliuolo di Dio, scendi dalla croce.and saying, Vah, thou that destroyest the temple of God, and in three daies doest reedifie it: saue thine ovvne self: if thou be the sonne of God, come dovvne from the Crosse.et dicentes: Vah qui destruis templum Dei, et in triduo illud reædificas: salva temetipsum: si Filius Dei es, descende de cruce.
41In like manner also the chief priests, with the scribes and ancients, mocking said:Nella stessa guisa anche i principi de' sacerdoti facendosi beffe di lui con gli Scribi, e gli anziani, dicevano:In like maner also the cheefe Priestes With the Scribes and auncients mocking, said:Similiter et principes sacerdotum illudentes cum scribis et senioribus dicebant: 42He saved others: himself he cannot save. If he be the king of Israel, let him now come down from the cross: and we will believe him.Ha salvato altri, non può salvare se stesso: se è il re d'Israele, scenda adesso dalla croce, e gli crediamo.He saued other: him self he can not saue: if he be the King of Israel, let him novv come dovvne from the Crosse, and vve vvil beleeue him.Alios salvos fecit, seipsum non potest salvum facere: si rex Israël est, descendat nunc de cruce, et credimus ei: 43He trusted in God: let him now deliver him if he will have him. For he said: I am the Son of God.Ha confidato in Dio: lo liberi adesso, se gli vuoi bene; imperocché egli ha detto: Sono Figliuolo di Dio.He trusted in God: let him novv deliuer him if he vvill: for he said, That I am the sonne of God.confidit in Deo: liberet nunc, si vult eum: dixit enim: Quia Filius Dei sum. 44And the selfsame thing the thieves also that were crucified with him reproached him with.E questo stesso gli rimproveravano i ladroni, che erano stati crocifissi con lui.And the self same thing the theeues also that vvere crucified vvith him, reproched him vvithal.Idipsum autem et latrones, qui crucifixi erant cum eo, improperabant ei. 45Now from the sixth hour, there was darkness over the whole earth, until the ninth hour.Ma dall'ora sesta furon tenebre per tutta la terra sino all'ora nona.And from the sixt houre, there vvas darkenesse made vpon the vvhole earth, vntil the ninthe houre.A sexta autem hora tenebræ factæ sunt super universam terram usque ad horam nonam. 46And about the ninth hour, Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? That is, My God, My God, why hast thou forsaken me?E intanto all'ora nona sclamò Gesù ad alta voce, dicendo: Eli, Eli, lamma sabacthani? che vuoi dire: Dio mio, Dio mio, perché mi hai abbandonato?And about the ninthe houre IESVS cried vvith a mighty voice, saying, Eli, Eli, lamma-sabacthani? that is, My God, my God, • vvhy hast thou forsaken me?Et circa horam nonam clamavit Jesus voce magna, dicens: Eli, Eli, lamma sabacthani ? hoc est: Deus meus, Deus meus, ut quid dereliquisti me ? 47And some that stood there and heard said: This man calleth Elias.Ma alcuni de' circostanti, udito ciò, dicevano: Costui chiama Elia.And certaine that stoode there and heard, said, He calleth Elias.Quidam autem illic stantes, et audientes, dicebant: Eliam vocat iste.
48And immediately one of them running took a sponge and filled it with vinegar and put it on a reed and gave him to drink.E tosto correndo uno d'essi, inzuppò una spugna nell'aceto, e postala in cima d'una canna, gli dava da bere.And incontinent one of them running, tooke a sponge, & filled it vvith vinegre: and put it on a reede, and gaue him to drinke.Et continuo currens unus ex eis, acceptam spongiam implevit aceto, et imposuit arundini, et dabat ei bibere. 49And the others said: Let be. Let us see whether Elias will come to deliver him.Gli altri poi dicevano: Lascia, che veggiamo, se venga Elia a liberarlo.And other said, Let be, let vs see vvhether Elias come to deliuer him.Ceteri vero dicebant: Sine, videamus an veniat Elias liberans eum. 50And Jesus again crying with a loud voice, yielded up the ghost.Ma Gesù gettato di nuovo un gran grido, rendè lo spirito.And IESVS againe crying vvith a mighty voice, yelded vp the ghost.Jesus autem iterum clamans voce magna, emisit spiritum. 51And behold the veil of the temple was rent in two from the top even to the bottom: and the earth quaked and the rocks were rent.Ed ecco che il velo del tempio si squarciò in due parti da sommo a imo: e la terra tremò, e le pietre si spezzarono.And be hold the vele of the temple vvas rent in tvvo peeces, from the toppe euen to the botome, and the earth did quake, and the rockes vvere rent,Et ecce velum templi scissum est in duas partes a summo usque deorsum: et terra mota est, et petræ scissæ sunt, 52And the graves were opened: and many bodies of the saints that had slept arose,E i monumenti si aprirono: e molti corpi de' Santi, che si erano addormentati, risuscitarono.and the graues vvere opened: and many bodies of the saincts that had slept, rose.et monumenta aperta sunt: et multa corpora sanctorum, qui dormierant, surrexerunt. 53And coming out of the tombs after his resurrection, came into the holy city and appeared to many.E usciti de' monumenti dopo la risurrezione di lui, entrarono nella città santa, e apparvero a molti.And they going forth out of the graues after his resurrection, came into the holy citie: and appeared to many.Et exeuntes de monumentis post resurrectionem ejus, venerunt in sanctam civitatem, et apparuerunt multis. 54Now the centurion and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid, saying: Indeed this was the Son of God.Ma il centurione, e quelli, che con lui facevan la guardia a Gesù, veduto il tremuoto, e le cose, che accadevano ebbero gran timore, e dicevano: Veramente costui era Figliuolo di Dio.And the Centurion and they that vvere vvith him vvatching IESVS, hauing seen the earth-quake and the things that vvere done, vvere sore afraid, saying, In deede this vvas the sonne of God.Centurio autem, et qui cum eo erant, custodientes Jesum, viso terræmotu, et his quæ fiebant, timuerunt valde, dicentes: Vere Filius Dei erat iste.
55And there were there many women afar off, who had followed Jesus from Galilee, ministering unto him:Ed eranvi in lontananza molte donne, le quali avean seguitato Gesù dalla Galilea, e lo avevano assistito:And there vvere there many vvomen a farre of, vvhich had folovved IESVS from Galilee, ministring vnto him:Erant autem ibi mulieres multæ a longe, quæ secutæ erant Jesum a Galilæa, ministrantes ei: 56Among whom was Mary Magdalen and Mary the mother of James and Joseph and the mother of the sons of Zebedee.Tralle quali eravi Maria Maddalena, e Maria madre di Giacomo, e di Giuseppe, e la madre de' figliuoli di Zebedeo.among vvhom vvas Marie Magdalene, and Marie the mother of Iames and Ioseph, and the mother of the sonnes of Zebedee.inter quas erat Maria Magdalene, et Maria Jacobi, et Joseph mater, et mater filiorum Zebedæi. 57And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus.E fattosi sera, andò un ricco uomo di Arimatea, chiamato Giuseppe, che era anch'esso discepolo di Gesù.And vvhen it vvas euening, there came a certaine rich man of Arimathaea, named Ioseph, vvho also him self was disciple to IESVS.Cum autem sero factum esset, venit quidam homo dives ab Arimathæa, nomine Joseph, qui et ipse discipulus erat Jesu: 58He went to Pilate and asked the body of Jesus. Then Pilate commanded that the body should be delivered.Questi andò a trovar Pilato, e chiusegli il corpo di Gesù. Allora Pilato ordinò, che il corpo fosse restituito.He vvent to Pilate, and asked the body of IESVS. Then Pilate commaunded that the body should be deliuered.hic accessit ad Pilatum, et petiit corpus Jesu. Tunc Pilatus jussit reddi corpus. 59And Joseph taking the body wrapped it up in a clean linen cloth:E Giuseppe, preso il corpo, lo rinvolse in una bianca sindone.And Ioseph taking the body, vvrapt it in cleane sindon,Et accepto corpore, Joseph involvit illud in sindone munda, 60And laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument and went his way.E lo pose nel suo monumento nuovo, scavato da lui in un masso: e ribaltò una gran pietra su la bocca del monumento, e si ritirò.and laid it in his ovvne nevve monument, vvhich he had hevved out in a rocke. And he rolled a great stone to the doore of the monument, and vvent his vvay.et posuit illud in monumento suo novo, quod exciderat in petra. Et advolvit saxum magnum ad ostium monumenti, et abiit. 61And there was there Mary Magdalen and the other Mary, sitting over against the sepulchre.E stavano ivi Maria Maddalena, e l'altra Maria a sedere dirimpetto il sepolcro.And there was there Marie Magdalene, and the other Marie, sitting ouer against the sepulchre.Erant autem ibi Maria Magdalene, et altera Maria, sedentes contra sepulchrum.
62And the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate,Il giorno seguente, che è quello dopo la Parasceve, si radunarono i principi de' sacerdoti, e i Farisei da Pilato,And the next day, vvhich is after the Parasceue, the cheefe Priestes and the Pharisees came together to Pilate,Altera autem die, quæ est post Parasceven, convenerunt principes sacerdotum et pharisæi ad Pilatum, 63Saying: Sir, we have remembered, that that seducer said, while he was yet alive: After three days I will rise again.E gli dissero: Signore, ci siamo ricordati, che quel seduttore, quand'era ancor vivo, disse; Dopo tre giorni risusciterò.saying, Sir, vve haue remembred, that that seducer said yet liuing, After three dayes I vvil rise againe.dicentes: Domine, recordati sumus, quia seductor ille dixit adhuc vivens: Post tres dies resurgam. 64Command therefore the sepulchre to be guarded until the third day: lest perhaps his disciples come and steal him away and say to the people: He is risen from the dead. And the last error shall be worse than the first.Ordina adunque, che sia custodito il sepolcro fino al terzo giorno: affinchè non vadan forse i suoi discepoli a rubarlo, e dican al popolo: Egli è risuscitato da morte: e fin l'ultimo inganno peggiore del primo.Commaund therfore the sepulchre to be kept vntil the third day: lest perhaps his Disciples come, and steale him, and say to the people, He is risen from the dead: and the last errour shal be vvorse then the first.Jube ergo custodiri sepulchrum usque in diem tertium: ne forte veniant discipuli ejus, et furentur eum, et dicant plebi: Surrexit a mortuis: et erit novissimus error pejor priore. 65Pilate saith to them: You have a guard. Go, guard it as you know.Pilato lor disse: Siete padroni delle guardie; andate, custodite, come vi pare.Pilate said to them, You haue a gard: goe, gard it as you knovv.Ait illis Pilatus: Habetis custodiam, ite, custodite sicut scitis. 66And they departing, made the sepulchre sure, sealing the stone and setting guards.Ed essi andarono, e afforzarono il sepolcro colle guardie, e misero alla pietra il sigillo.And they departing, made the sepulchre sure: sealing vp the stone, vvith vvatchmen.Illi autem abeuntes, munierunt sepulchrum, signantes lapidem, cum custodibus.
27:1
St. Augustine
When the morning was come. The evangelist is silent with regard to what was transacted during the night, and of the multiplied cruelties and base indignities offered to our divine Redeemer during the whole of the night; for, after he has informed us of Peter's denial, he immediately proceeds to tell us what happened at break of day. (St. Augustine)
The chief priests, with the ancients and scribes, after they had wreaked their vengeance upon Jesus by the vilest treatment of his sacred person, took counsel how they might induce the governor to put him to death. In this Sanhedrim, or full council of seventy-two, they again put the question to hold a council.
Council. Caiphas, in the morning, called a full council of the Sanhedrim. They again put the question to Jesus, and commanded him to tell them if he were the Christ, and the Son of God? He owned he was. (Luke 22:70.)
Witham
Upon this they led him away, and delivered him to Pontius Pilate, the governor: literally, the president. This they did, 1. because being a festival day, they apprehended a tumult among the people. 2. To make him die a more infamous death on the cross; otherwise they might perhaps have stoned him to death, as they afterwards did St. Stephen. 3. The power of death being taken from them, they durst not well exercise it, at least, without permission from the Roman governor. (Witham)
27:2
about the year A.D. 33.
Haydock
In the council Jesus was free; but now all the council rising up, as appears from St. Luke, and binding him, (detantes auton) as one certainly guilty of death, they conduct him to Pilate. All attend to repress by their authority the people, to engage Pilate to pronounce sooner the sentence, when he saw that he was condemned by the unanimous voice of the Sanhedrim, and to hinder any one from rising in his defence. They were the more anxious, 1. because about three years before, the power of life and death had been taken from them; 2. because they wished to throw the odium of the crime on another person; and lastly, because as both Jew and Gentile were equally to benefit of Christ's death, so both Jew and Gentile were to concur in inflicting it; and as all were to have salvation offered them through his blood, so none were to be freed from the guilt of shedding it. (Haydock)
27:3
Witham
Then Judas, ... repenting himself. A fruitless repentance, accompanied with a new sin of despair, says St. Leo. (Witham)
Origen † AD 253
Perceiving that Jesus was delivered up, and remembering what our divine Saviour had said concerning his resurrection, he repented of his atrocious wickedness. Perhaps Satan, who assisted and urged him on to betray his Master, deserted him, not that he had prevailed upon the unhappy miscreant to perpetrate what he had so passionately desired. But how could Judas see that Jesus was condemned? He certainly did not see it, but foreboded in his despairing mind what would be the event. But some are of opinion that this passage is referred to Judas himself, who then became sensible of his crime, and saw his condemnation impending over his head. (Origen)
St. Chrysostom
For the devil does not blind his agents in such a manner, as to leave them insensible of the crime they are about to commit, till it is perpetrated. (St. Chrysostom)
Haydock
Although Judas conceived a horror at his crime, and confessed it, and made satisfaction to a certain degree by restoring the money, still many essential conditions were wanting to his repentance: 1. faith in Christ, as God, as a redeemer, as the sole justifier from sin; 2. besides this, there was also wanting hopes of pardon, as in Cain, and a love of a much injured and much offended God. Hence his grief was unavailing, like that of the damned. If Judas, says an ancient Father, had had recourse to sincere repentance, and not to the halter, there was mercy in store even for the traitor. (Haydock)
27:5
Witham
Hanged himself,[Ver. 5. Laqueo se suspendit, apegxato. See Mr. Leigh, Crit. Sacra, apagchomai, strangulor, suffocor.] and did not die of the quinsy, (a tumid inflammation in the throat) as some of late expound it. It is true the Greek word may sometimes signify a suffocation with grief; but it signifies also to be strangled with a rope, as Erasmus translated it. So it is in the ancient Syriac version; and the same Greek word is made use of in 2 Kings xvii, as to Achitophel's death. (Witham)
Origen † AD 253
To his first repentance succeeded fell despair, which the devil pursued to his eternal destruction. If the unhappy man had sought true repentance, and observed due moderation in it, (by avoiding both extremes, presumption and despair) he might have heard a forgiving Master speaking to him these consoling words: I will not the death of a sinner, but rather that he may be converted and still live. (Origen)
27:6
Challoner
Corbona. A place in the temple, where the people put in their gifts or offerings. (Challoner)
27:7
Denis the Carthusian
Burying-place. this the Pharisees did, as a shew of their charity to strangers; but their intention, according to St. Jerome, was to disgrace Jesus; thus to keep alive in the minds of the people, that he was sold by one of his own disciples, and delivered up to a disgraceful death. (Denis the Carthusian)
27:8
27:9
Then was fulfilled that which was spoken by Jeremias. Jeremias is now in all Latin copies, and the general reading of the Greek; whereas the passage is found in Zacharias 11:12. Some judge it to have been in some writing of Jeremias, now lost; as St. Jerome says he found it in a writing of Jeremias, which was not canonical. Others conjecture, that Zacharias had also the name of Jeremias. Others, that St. Matthew neither put Jeremias nor Zacharias, but only of the prophet: and that the name of Jeremias had crept into the text. Jeremias is not in the Syrica[Syriac?]; and St. Augustine says it was not in divers copies.
Witham
And they took the thirty pieces of silver; each of which was called an argenteus. The evangelist cites not the words, but the sense of the prophet, who was ordered to cast the pieces into the house of the Lord, and to cast them to the potter:[Ver. 9. Zacharias 11:13. projice illud ad staturium, decorum pretium. ... Et projeci illos in domum Domini ad statuarium; where the Hebrew word signifies, ad figulum.] which became true by the fact of Judas, who cast them into the temple: and with them was purchased the potter's field. The price of him that was prized. In the prophet we read, the handsome price, spoken ironically, as the Lord did appoint me; that is as he had decreed. (Witham)
27:11
Witham
Jesus stood before the governor. By comparing the four evangelists together Pilate condescended to come out to the priests, and asked them, what accusations they brought against this man? They replied first in general terms: (John 18:30.) If he were not a malefactor, we would not have delivered him up to thee. Take him you, said Pilate, and judge him according to your law. They answered: It is not permitted us to put any one to death. After this they accused him of raising tumults, and forbidding to give tribute to Caesar; (Luke 23:2; a manifest falsehood; see Matthew xxii,) and that he said, he is Christ, the king. Upon this Pilate called him into the palace before him, and said: Art thou the king of the Jews? Jesus owned he was: but first asked Pilate, if he said this of himself, or by the suggestion of others; which was to insinuate, that this information of his being a king came from his malicious adversaries; and that Pilate, having been so long governor, could not but know that he had never set himself up for king, nor pretended to any kingly power. However, Pilate replied somewhat peevishly: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done? Jesus then told Pilate, that his kingdom was not of this world. This abundantly satisfied Pilate: who needed not trouble his head about any spiritual kingdom, or such as was not of this world. Jesus speaking of truth, Pilate asked him after a slight manner, what is truth? but perhaps, without waiting for any answer, went presently out, and told the Jews, that he found no cause nor crime in Jesus. (Witham)
Origen † AD 253
The Judge of every living creature was arraigned by permission of his heavenly Father, before the petty judge of Judea, and suffers himself to be interrogated by him, though every question proposed was either put out of ridicule, or some equally base motive. (Origen)
St. Chrysostom
Our divine Saviour confessed himself to be a king; but that he might give no umbrage either to Jew or Gentile, he at the same time declared, that his kingdom was not of this world. (St. Chrysostom)
27:14
Witham
The governor wondered exceedingly at Jesus's patience and silence: and he saw very well that it was envy that excited the Jewish priests against him. (Matthew 27:18.) But they went on charging him, that he stirred up the people, even from Galilee to Jerusalem. Pilate hearing that he was of Galilee, laid hold on this occasion, and sent him to Herod Antipas, who was tetrarch of Galilee; and being a Jew was come up to Jerusalem at this great feast. Herod was glad to see Jesus brought to him, hoping to see him do some miracle in his presence: but finding him silent, and that he did not satisfy his curiosity, he contemned him, and ordered him to be clothed in such a garment as might make him laughed at for a fool, or a mock king; and in this dress, sent him back through the streets to Pilate. (Witham)
Origen † AD 253
The president admires the constancy and courage of his soul; and though, perhaps, he saw it was necessary to declare him guilty of the accusation; yet, beholding the heavenly wisdom and gravity that appeared in his countenance and the heavenly composure in which he stood, he could not conceal his admiration at his conduct. So that it seemed to him most miraculous, that a man brought to the bar, and tried for a capital crime, should stand without fear at the approach of death, which men commonly so much dread. (Origen)
27:15
Witham
Upon the solemn day of the paschal feast, (which began the evening before) it was a custom for the governor to pardon and release to the people any one criminal whose life they should petition for: and to induce them to beg for Jesus, he put in the balance with him one Barabbas a famous malefactor, a seditious murderer, says St. Mark; a robber, or thief, says St. John. (Witham)
St. John Chrysostom
Pilate, wishing to release the innocent Jesus, that he might not give the Jews a possibility, as he thought, of refusing his offer, puts the murderer Barabbas in competition with the innocent Lamb of God. (St. John Chrysostom)
27:19
St. Jerome
In a dream. We must remark, that these kind of dreams were not unusual among the Gentiles, being sent by God for some just and necessary reason; as on this occasion, that there might be a public testimony from the Gentiles, of the justice and innocence of Christ. (St. Jerome)
27:20
Origen † AD 253
That they should ask Barabbas. All, therefore, that resemble the Jews in either theory or practice, desire to have Barabbas loosed to them; all, therefore, that seek after iniquity, ask for Barabbas, and put Jesus away. But all who walk in the paths of virtue, ask for Jesus, and destroy Barabbas. Pilate wishing on this occasion to shew the Jews the enormity of their crime, again puts the question, which will you have of the two? And again, What shall I do with Jesus, who is called Christ? But, they being enraged that Pilate should declare Jesus to be the Christ, all in the frantic fury exclaimed, Let him be crucified. (Origen)
27:21
Which ... of the two, said Pilate to them, will you have released? St. Mark tells us, that at the instigation of the priests, the people petitioned for Barabbas. It was no small disappointment to Pilate. What then, said he, shall I do with Jesus? They all answer, let him be crucified. In St. Luke, crucify him, crucify him. What evil hath he done? replied Pilate; and this he repeated thrice, according to St. Luke, 23:22.
Here in order followed the cruel scourging of our blessed Saviour, which Pilate consented to, in hopes to move the people to compassion. This was executed with the utmost cruelty. For they assembled the whole band of soldiers, commonly about 600. And they made him one wound from head to foot. Then a scarlet or purple coat was thrown over his shoulders: and platting or wreathing a crown of thorns, that is twisting sharp thorns, with some resemblance of a crown, they violently pressed it down on his head; and struck him at their pleasure with a reed, or cane, which they had placed in his hand, instead of a sceptre; and kneeling in derision, said, Hail, king of the Jews.
When the soldiers had treated Jesus in this barbarous manner, Pilate himself presented him in this condition to the people saying, Behold the man. He imagined their fury would now be changed into pity: but they still cried out, Crucify him! crucify him! Take him you, said Pilate, and crucify him; for I find no crime in him. The Jews then answered: We have a law: and according to our law, he must die; because he hath made himself the Son of God. At this Pilate was more afraid, lest perhaps he should be of the progeny of the gods, as the Romans fancied their heroes to be. He returned back to the palace and asked Jesus again: whence art thou? Jesus gave him no direct answer, yet told him, he could have not power over him, unless it had been granted him from above. Pilate was still very desirous to set him at liberty, especially when his wife sent a message to him to have nothing to do with that just man, for that she had suffered much in a dream on his account. (Matthew 27:19.)
Witham
The Jews perceived Pilate's great inclination to set Jesus at liberty: they therefore tell him in plain terms, that if he doth dismiss this man, he is no friend to Caesar: for every one, say they, that pretends to be a king, contradicts Caesar. This moved Pilate more than any thing whatsoever, and prevailed with him both against justice and his own conscience, to condemn Jesus. He feared lest some private information might be presented against him to Tiberius Caesar. He presently mounted the judgment-seat in a public place, and said to the Jews: behold your king. They cry out, away with him, crucify him. Shall I crucify your king? said Pilate. They reply: we have no king but Caesar; thus renouncing their Messias. At this Pilate yielded; and (ver. 24,) washed his hands, and said: I am innocent of the blood of this just man: look you to it. (Witham)
27:24
St. Remigius
Taken water. It was the custom of the ancients, when they wished to shew themselves innocent of any alleged crime, to take water and wash their hands in public. (St. Remigius)
Because the element of water naturally signifies purity. See Virgil, Aeneid xi. ver. 718. Me bello è tanto digressum, et caede recenti Attractare nefas, donec me flumine vivo Abluero.
27:25
Witham
All the people answered: his blood be upon us, and upon our children which continues, saith St. Jerome, to this day. Then Pilate delivered to them Jesus to be crucified. (Witham)
Origen † AD 253
This blasphemous prayer continues to this day, and will continue a protracted curse upon the Jews, and upon their posterity. (Origen)
St. Chrysostom
Behold the insanity of the Jews! Their passion and pertinacious obstinacy will not suffer them to see and understand: they draw down curses upon themselves in these terrible imprecations: his blood be upon us and upon our children. Still the God of all mercies did not literally comply with their impious prayer. For, of these children he selected some for himself; amongst the rest even Paul, and many thousands who were converted at Jerusalem. (St. Chrysostom)
27:26
St. Jerome
And having scourged Jesus. We must know that Pilate was a subject of the Roman empire; and by the Roman law it was ordained, that whoever was condemned to the cross, should previously suffer the punishment of scourging. (St. Jerome)
Bible de Vence
He wished also by this apparent severity to soften the minds of the Jews, content their inveterate animosity, and this with hopes that they would in the end consent to the liberation of Jesus. (Bible de Vence)
27:27
Bible de Vence
A Roman cohort properly consisted of 625 men; but they were not always complete, nor all equally strong. (Bible de Vence)
27:28
Bible de Vence
A scarlet cloak. St. Mark and St. John call it purple. But these colours are frequently taken promiscuously by writers. Scarlet is a lighter, and crimson a deeper red colour. (Bible de Vence)
27:29
Bible de Vence
The crowning of thorns had preceded the time, when Jesus was made over by Pilate to the Jews. As the Jews have no preterpluperfect tense, we may conjecture that those words, circumdederunt, posuerunt, are Hebraisms; for circumdederant, posuerant, they had covered him with a cloak; they had placed a crown of thorns on his head, and a reed or cane in his hand. (Bible de Vence)
27:31
Witham
Jesus carrieth his cross to Mount Calvary, where he is nailed to it. A great darkness. And led him away to crucify him. It was the custom for men condemned to die by crucifixion to carry their cross, which Jesus did through the city; but going out, or being gone out of the city, and, as it is probable, fainting under the weight of it, (his strength as man being exhausted) they forced a man of Cyrene, named Simon, perhaps a Gentile, or Cyrene, in Lybia, to carry the cross after him. St. Luke says, they laid the cross upon him to carry after Jesus; whether it were that they made Simon carry the whole cross, or whether he only bore it up behind, is not expressed. St. Luke tells us, a great crowd followed, and a number of women, who wept and lamented; to whom Christ said: weep not over me, but weep for yourselves, and for your children, on account of the punishments and miseries that will shortly happen. (Witham)
27:32
Bible de Vence
Cyrene was the capital of a province in Africa, near Lybia. See Acts 2:10. Some are of opinion that this Simon was a Jew; his name favours that sentiment, and there were many Jews in that province. (Bible de Vence)
St. Augustine
St. John says that Christ went out carrying his own cross, while the other three evangelists state that they forced Simon of Cyrene to carry it for him. Both are true: for seeing Christ unequal to the weight, they compelled the other to take it up for him; not a part only, as some painters represent, but the whole, to Mount Calvary, as Jesus Christ had carried the whole before. (St. Augustine)
St. Jerome and Jansenius
The evangelists would not have been so particular in this part, had they not wished to inculcate, that all who desire to follow Christ, must also take up their cross and follow him. (St. Jerome and Jansenius)
Jansenius
The latter says, in his Commentaries on the Gospels; as no one liked to carry the ignominious cross, the insolence of the soldiery compelled a stranger to carry it. By this we learn, that the cross is not taken up by many except with compulsion; but, when once taken up, they carry it with willingness. (Jansenius)
27:33
Witham
Golgotha, that is the place of Calvary,[Ver. 33. Calvariae locus. kraniou topos.] of heads and skulls: perhaps, says St. Jerome, from the skulls of persons executed, and buried there. Several ancient writers would have it so called, from Adam's skull, whom they guess to have been buried there. Some also say that a part of this mountain was called Moria, the place where Abraham was ready to have sacrificed his son Isaac. (Witham)
Isaac, carrying the wood on his shoulders for the sacrifice, was a figure of Jesus Christ carrying his cross. The mountain was situated to the north-west of Jerusalem.
27:34
Witham
Wine ... mingled with gall.[Ver. 34. Vinum cum felle mixtum. The ordinary Greek copies have, oxos meta choles; but several copies have, oinon: and all of them in St. Mark, esmurnismenon oinon. Lamy says oxos is also used for made wines.] The Protestants from the ordinary Greek copies, translate vinegar; but other Greek copies have wine, which St. Jerome and St. Hilary follow. And in St. Mark all copies, without exception, have wine mixed with myrrh: perhaps myrrh, from its bitterness, is here called gall. It is also observed that wine, with a mixture of myrrh, was often given to those that were to die a violent death, to comfort them, or stupefy them. Our Saviour tasted it, but would not drink it. He refused not to taste the bitterness, but would not take what might lessen his torments. (Witham)
St. Augustine
St. Mark says, mingled with myrrh; perhaps it was mixed with both, to render it as bitter as possible. (St. Augustine)
What St. Mark relates, he took it not, is thus explained: he took it not, so as to drink it; which St. Matthew confirms, by saying: and when he had tasted, he would not drink; (St. Augustine,) so as to receive the support and comfort which a strengthening draft might afford.
27:35
St. Chrysostom
They divided his garments. This was accounted with the ancients the greatest infamy. It was never done with any but the most vile and worthless wretches; with men who possessed nothing more then their garments. This they did to our blessed Saviour; a punishment they did not think the two thieves deserving of. (St. Chrysostom)
27:37
Witham
This is Jesus, the King of the Jews. St. Mark has only, this is the King of the Jews; as also St. Luke. St. John, Jesus, of Nazareth, King of the Jews, which might be the whole inscription. It was the custom of the Romans to put such inscriptions with the cause of their being crucified. St. Luke and St. John tell us, it was written in Hebrew, Greek, and Latin. The Jews begged of Pilate that it might be changed, or only put; He said, I am the King of the Jews: but Pilate made them this short answer: what I have written, I have written. (Witham)
St. Remigius
This title was nailed over the head of our expiring Redeemer, by divine Providence; that the Jews might still be convinced, that with all their opposition, they must acknowledge him for their King, whom they had condemned to so cruel a death; and that so far from lessening his empire and regal power, they rather increased it. (St. Remigius)
27:38
Witham
Two robbers, or thieves, and Jesus in the midst; as if he had been the greatest malefactor of the three. (Witham)
27:39
Witham
They ... blasphemed, reviled, and insulted him with words and gestures. (Witham)
27:40
St. John Chrysostom
If thou be the Son of God. Behold these children of Satan, how they imitate the language of their father. That wicked fiend, tempting our divine Saviour, exclaimed, "if thou be the Son of God, cast thyself down:" and these his children say, "if thou be the Son of God, come down from the cross:" but, on the other hand, Jesus will not descend from the hard wood of the cross, because he is the Son of God; for, being God, he descended on earth, took upon himself human nature, to die thus for those who crucified him. (St. John Chrysostom)
27:42
St. Jerome
If he be the king of Israel. Pilate having written on the inscription set upon the cross, that Christ was the king of Israel, the Jews endeavoured to persuade him to remove or alter it; but Pilate gave them for answer, according to St. John, "what I have written, I have written." The Jews, therefore, wishing to shew that he was not their king, said with insulting scorn, "if he be the king of Israel, let him come down from the cross," (St. Chrysostom) "and we will believe him." Falsehood and deceit are stamped upon these words of the Jewish priests; for, whether is it more difficult to descend from his cross, being yet alive, or, being dead, to raise himself from the tomb? He rose again, and you did not believe had he descended from the cross, you would have been equally incredulous. (St. Jerome)
27:43
Witham
If he will have him: literally, if he will him. In the style of the Scriptures, to will, is to love, or be pleased with any one; and so it is applied, Psalm 21:9, from whence these words are taken. See also 1 Kings 18:22. (Witham)
27:44
Witham
And the same thing the thieves also: that is one of them, the other being converted, as we find Luke 23:39. (Witham)
Denis the Carthusian
St. Ambrose, St. Chrysostom, St. Jerome, and Ven. Bede say, that at first both of the thieves blasphemed; but one of them seeing the wonderful things that happened, viz. that the sun was darkened, the rocks split asunder, etc. was terrified and converted, he believed in Jesus, and atoned for his former evil language, by praying to him as to his God. (Denis the Carthusian)
27:45
From the sixth hour. St. Mark says, it was the third hour, and they crucified him. St. John says, it was about the sixth hour, when Jesus was condemned. To reconcile these expressions, we may take notice, that the third greater hour lasted till the sixth hour; and so St. Mark calls it the third hour, because the third great hour (which contained three lesser hours) did not end till mid-day, when the sixth hour was beginning; so that the end of the third, and the beginning of the sixth, happened together.
Darkness,[Ver. 45. Tenebrae, a darkness. What is brought out of Phlegon, on the 4th year of 202d Olympiad, is no convincing proof that this was by an eclipse, but may be understood of a great and extraordinary darkness.] at mid-day, and at full moon. Some call it an eclipse of the sun. It was rather by an interposition of clouds, or by the substraction of the rays of the sun.
Witham
Over all the earth, until the ninth hour. It could be no miracle to be night in the opposite hemisphere; but whether it was in all those parts of the world where, of course, it should have been light, is doubted. Origen thinks this darkness was only in Palestine, and the neighbouring countries: for as to the words, over the whole earth, or over the whole land, we find one kingdom or empire, by a common way of speaking, called the whole earth, or the whole world. Here, in the history of Christ's passion, we should take notice of his seven last words, or sentences on the cross. 1. He prayed for his enemies, and those that put him to death, (Luke 23:34.) Father, forgive them, for they know not what they do. 2. His mercy called the good thief, This day thou shalt be with me in Paradise, Luke 23:43. 3. He recommended his beloved disciple to his mother, saying: woman, behold thy son; and his mother to the same disciple, with, Behold thy mother. (John 19:26-27.) 4. Here (ver. 46) he cried out with a loud voice, Eli, Eli, lamma sabacthani, that is my God, my God, why hast thou forsaken me? These words, out of Psalm 21:1[2?], were to express his violent sufferings. The Arians objected them against the divinity of Christ; to whom the Fathers answer, that he spoke these words in the person of sinners, for whose sake he suffered, as they shew by the following words of the same Psalm: far from my salvation are the words of my sins: which cannot be applied to Christ, he being incapable of sinning. Besides, these words may be expounded as a prayer, by which he desires of his Father, not to be abandoned any longer, but that his sufferings may now have an end. In fine, that these words were uttered with an entire confidence, and an assurance in the presence and assistance of God, appears by what he presently added, recommending his spirit into the hands of his Father. The fifth sentence was, I thirst, to let us know the violent thirst of his exhausted body. St. John (xix. 28,) says it was that the Scripture might be fulfilled. (Psalm 68:22.) And in my thirst they gave me vinegar to drink. The sixth sentence was, It is consummated; (John 19:30) that is the work of man's redemption, and all the prophecies, and decrees of heaven, concerning me, the Saviour of the world, are now accomplished. The seventh and last sentence was, Father, into thy hands I commend my spirit; and with these words, says St. Luke, (xxiii. 46.) pronounced with a loud voice, he expired. (Witham)
Denis the Carthusian
The learned are divided on this passage: 1st, As to the cause of the obscuration of the sun; and, 2ndly, as to the extent of its darkness. Origen is inclined to think that the darkness was partial, and confined to Judea and the neighbouring countries, as the darkness of Egypt was only perceived in that country, and not in Gessen, where the children of Israel were. St. Jerome imagines that the obscurity was caused by the rays of the sun being suddenly withdrawn by divine power, as was the case in Egypt. These they give as conjectures only. But St. Dionysius, the Areopagite, speaks from his own observations, being, as he informs us in a letter to St. Polycarp, then at Heliopolis, a city of Egypt, for the purpose of astronomical observations. He noticed this miraculous eclipse. He saw the moon rise from the east, and placing itself directly under the sun, cause the above mentioned darkness. This made him cry out to his companion, in the greatest admiration. He observes in this eclipse, four things contrary to the ordinary course of nature: 1. The time, full moon, when there cannot be an eclipse of the sun; 2. the moon being under the sun at the sixth hour, returned to its place in the east for the evening; 3. the order in which the sun was obscured. In ordinary eclipses, the western limb of the sun is first obscured, on account of the motion of the moon in its orbit, being from west to east; whereas, in the present case, the moon having already passed the sun, and being removed from the sun the distance of a semicircle, returned from the east to the sun, and of course first eclipsed it on the eastern limb: 4. contrary to the manner of common eclipses, in which that part is first visible which was first obscured, that part of the sun first appeared which was last eclipsed, because the moon returned again to the east after the eclipse was full. To this may be added the observation of St. Chrysostom and St. Jerome: that the duration of natural eclipses is very short, whilst this lasted the space of three whole hours. But this interposition of the moon, which suffers the greatest parallax, could not cause an universal eclipse; if, therefore, the text is to be understood literally of the whole earth, another cause must be supposed for this universal darkness. But it may be understood in a more limited sense, of the land of Judea. (Denis the Carthusian)
27:47
Witham
The miracles at Christ's death. His burial. This man calleth for Elias. St. Jerome thinks these might be some of the Roman soldiers, who understood not Syriac, but who had heard of the prophet Elias. (Witham)
St. Jerome
But if we understand it of the Jews, who could not possibly be ignorant of this word, we must suppose it was merely a stratagem of theirs, who wishing still to shew the weakness of our Redeemer, said that he called Elias to his aid. (St. Jerome)
St. Augustine
The soldiers thinking that he called for Elias, wished to hinder any one from offering vinegar, lest it should hasten his death, and prevent Elias from coming to assist him; which, from the darkness and other signs, they might think probable. (St. Augustine)
Jansenius
Wine and vinegar, on account of their penetrating quality, were thought to hasten death. We read in Plutarch, that wine was given to Mark Anthony, when he had stabbed himself, that he might die the sooner. (Jansenius)
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St. John Chrysostom
With a loud voice. In this our Redeemer confirms what he had said to Pilate; I have the power to lay down my life, and I have the power to take it up again: for he cried with a loud voice, and at the very hour of the evening sacrifice, to shew that it was by the effect of his own will that he died. (St. John Chrysostom, hom. lxxxix.)
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The veil of the temple was rent. As there were in the temple two parts of the sanctuary, so there were two veils, or partition walls. The first sanctuary, called the holy, was separated by a veil from that part of the temple called the court of the Israelites. Into this outward sanctuary, called the holy, entered every day the priests that were in office. The second interior sanctuary, called the holy of holies, was also separated from the outward sanctuary by another veil. And into this holy of holies, no one was to enter except the high priest, and he but once a-year. Both these veils seem to have been rent at Christ's death: and by their being broken down, was signified first, that the ceremonies of the ancient law were to be abolished by the law of Christ; and also that heaven should be open to all.
The earth quaked. How far this earthquake was extended, is uncertain.
Witham
The rocks were rent, and the graves were opened: and many bodies of the saints ... arose. St. Jerome takes notice, that these saints did not rise with their bodies till after Christ was risen; and so it follows, that going out of the graves, after the resurrection, they came into the holy city, (that is, into Jerusalem) and appeared to many. (Witham)
St. Chrysostom
This event was a prophecy of the fatal destruction that was shortly to fall upon the temple; and also, that it should henceforth give place to things more noble and sublime. It likewise shews that greatness of Christ's power. (St. Chrysostom, hom. lxxxix.)
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Witham
Indeed this was the Son of God. St. Mark says, that when they saw Jesus die in that manner, crying out with a loud voice, which could not be natural, and when they saw the other miracles, they were struck with fear. St. Luke says, (xxiii. 47.) that the centurion glorified God, etc. (Witham)
St. Chrysostom
It is said that this centurion, being afterwards confirmed in the faith, was honoured with the crown of martyrdom. (St. Chrysostom, hom. lxxxix.)
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St. Jerome
Ministering unto him. It was customary with the Jews, for the women of that country to minister unto their teachers both food and raiment; but because this was liable to abuse, and to cause scandal to the Gentiles, St. Paul dispensed with their assistance. These women ministered to our Lord, hoping that he would bestow heavenly food to them, who offered earthly food to him: not that the Creator of all things stood in need of assistance: but he wished to shew his disciples an example of poverty in himself, and charity in these women. But let us see what sort of women these were that followed our Lord, among whom were Mary Magdalene, sister of Martha and Lazarus; Mary, the mother of James the less and Joseph, sister of the blessed Virgin Mary, and the mother of the sons of Zebedee, otherwise called Salome, who were disciples of Jesus. (St. Jerome, and Menochius)
27:57
When it was evening, etc. St. John tells us, (Chap. 19:31.) that the day on which Jesus died, being the day of preparation, (literally, the parasceve) that is the Friday or eve of the great sabbath, to wit, of the sabbath-day, which happened in the week of the paschal solemnity, the Jews desired of Pilate that the bodies might not remain on the crosses on the sabbath-day, but that they might be taken away. Some soldiers were sent for this purpose, and broke the legs of the two others that were not quite dead; but perceiving that Jesus was dead, they broke not his legs, but one of them pierced and opened his side with a lance or spear; and with such a wound, as would have deprived him of life, had he not been already dead. The divine Providence permitted this, to make his death more certain and undoubted.
Witham
Joseph, a disciple in private, now encouraged by the miracles which had happened, went boldly to Pilate, and begged the body of Jesus. St. Mark says, Pilate wondered, when he heard he was dead; and having been informed of the truth by the centurion, he granted the body to Joseph. Nicodemus also, who is called a prince of the Jews, (John 3:1.) came to bury our Saviour, bringing with him a mixture of myrrh and aloes, to embalm the body, as they did. (Witham)
St. Jerome
The evangelist does not call Joseph a rich man out of vanity, or to inform us that Jesus had persons of distinction among his followers, but to shew why Joseph in preference to any other went to beg the body; for being a nobleman, he could obtain easier access to the governor of Judea than any of the other disciples, who were chiefly poor illiterate fishermen. (St. Jerome)
The town of Arimathea is placed on the maps about eighteen or twenty miles north-west of Jerusalem.
27:58
Bible de Vence
The Roman laws forbade sepulture to be given to criminals, without an express permission from the judges. (Bible de Vence, and Menochius)
27:59
St. Chrysostom
Wrapt it up. Behold with admiration the courage and constancy of this disciple of Christ, who, through love for his crucified Saviour, willingly exposed himself not only to the enmity of his countrymen, but even to the danger of death, and dared in the presence of all to beg the body of Jesus, and to give it public interment. (St. Chrysostom, hom. lxxxix.)
27:60
Witham
And Joseph laid it in his own new monument, ... hewed or cut out in a rock, where no one had ever been laid: and rolled a great stone against the entrance, that no one might go in, or take away the body. But Mary Magdalene, and other women that had accompanied Jesus from Galilee, followed at a distance, to mark the place, having a design to come afterwards, and again embalm the body. (Witham)
Bible de Vence
It was the custom of that country, to excavate a tomb from the hard rock, for all persons of great distinction. (Bible de Vence)
St. Jerome
From the unadorned tomb of a Man-God, we are taught to despise the grandeur of this perishable world, and fear the example of those who, even in their sepulchres, manifest to the world how grieved they were to leave their wealth, since they carried it with them to their tombs, ornamenting them with every costly decoration human ingenuity could devise. (St. Jerome)
27:61
Jansenius
Sitting over-against. Though St. Matthew makes mention of two women only, who were there, it is nevertheless certain from the other evangelists, that there were more, though these two are here particularized, because they perhaps shewed greater anxiety. They are said to be sitting, because they were afraid to join themselves with the two noblemen, Joseph, of Arimathea, and Nicodemus; and not able to leave their Lord, without knowing where he was placed, they sat down to see the end. (Jansenius)
27:62
Witham
The next day, which followed that of the parasceve, or preparation, (that is, on the great sabbath-day) the chief priests came to Pilate, to beg him to set a guard at the monument. (Witham)
Challoner
The day of the preparation. The eve of the sabbath; so called, because on that day they prepared all things necessary; not being allowed so much as to dress their meat on the sabbath-day. (Challoner)
27:63
Sir, we have remembered, that that seducer, this impostor, this cheat; so they called our blessed Redeemer; from whence, says St. Augustine, Christians may learn to be patient under the greatest injuries.
Witham
Said: ... after three days I will rise again. This, therefore, must have been well known among the Jews. (Witham)
Haydock
The chief motive, which influenced the high priest on this occasion, was probably the apprehension lest this prediction of Christ's resurrection should be verified. The wonderful prodigies which took place at his death, and especially the opening of the graves, (though none arose it is believed till after Christ's resurrection, since Christ is called the first-born from the dead, and the first-fruits of them that sleep. (1 Colossians 1:18.; 1 Corinthians 15:20.) might naturally appear as preludes to what he had so often foretold. It is true they had no idea but of a temporal passing resurrection , like that of Lazarus, which they had seen: yet they judged that such an event might be attended with the most serious consequences. Hence, it is probable, that they gave them most express injunctions to put Jesus to death by all means, and to secure the body in the monument: for, it is certain, they formed a similar design against the life of Lazarus, whose resurrection occasioned many to believe in Jesus. (Haydock)
St. Jerome
They were not satisfied with taking his life; they must, moreover, deprived him of his good name. (Menochius) ---The chief priests could not yet be satisfied, after the horrid murder they had committed, unless they stirred up the minds of the people to a still greater height, by calumniating this innocent Lamb of God, and calling him an impostor, who was the most innocent of men, and spread abroad their poisonous doctrines in every sentence they uttered. (St. Jerome)
27:65
Witham
You have a guard; supposed to be a company of Roman soldiers, destined for the guard of the temple: (Bible de Vence) or, may take a guard; go, and make it secure; which they did, sealing the stone, and placing guards at the monument. Providence ordered this, to make Christ's resurrection more certain and evident. (Witham)
27:66
St. Thomas Aquinas
They departing. See how beyond the possibility of contradiction these precautions prove the reality of Christ's resurrection, and how the inveterate enemies of Christ become unwilling witnesses of it; for, since the sepulchre was guarded, there was an impossibility of any deceit on the part of the disciples. Now, if the least deceit was utterly impracticable, then indeed Christ our Lord was infallibly risen; and to remove every, the least possibility of deceit, Pilate would not permit the soldiers alone to seal up the monument. (St. Thomas Aquinas)
Jansenius
The high priests made the sepulchre sure, sealing the stone at the entrance of the monument with the public seal, sphragisantes ton lithon, proof against all fraud, either of corrupt guards or of designing followers, as Darius did, (Daniel 6:17.) that no violence might be offered him. All this diligence, on the part of the enemies of the Christian faith, was permitted by divine Providence, that our faith in Christ's resurrection might be more certain, his glory greater, and the minds of the people better disposed to believe. (Jansenius)
27:6
Corbona.... A place in the temple where the people put in their gifts or offerings.
27:62
The day of preparation.... The eve of the sabbath; so called, because on that day they prepared all things necessary; not being allowed so much as to dress their meat on the sabbath day.
27:1
PRIME or Hora prima in the Churches Seruice.
Concordance Mr. 15, 1.
Concordance Lu. 23, 1. Io. 18, 28.
27:2
GOOD FRIday.
27:3
3. Repenting him.] Horrour of conscience. Note how spedily the plague of God falleth after sinne, and specially men must note what torment of conscience, and desperation often foloweth the sheading of innocent bloud.
27:5
5. Hung himself.] Desperation. If he had rightly repented, notwithstanding his horrible treason, he might haue obteyned mercy: but by hanging him self he tooke away al meanes of mercy and saluation, because he died finally impenitent.
27:6
This Corbana was a place about the Temple, which receiued the peoples gifts or offerings. See Mar. 12, v. 42.
27:9
Concordance Zach. 11, 12.
27:15
HORA TERTIA in the Churches Seruice.
27:19
19. Wrapped.] Reuerent vsing of our L. Body. This honour and duty done to Christes body being dead, S. Hiero. in hunc locum. was maruelous grateful and meritorious And this wrapping of it in cleane find on may signifie by S. Hierom, that the Body of our Lord is to be wrapped not in gold, pretious stones, and silke, but in pure linnen. And so in the whole Church it is obserued by to. 1, Cō cil. S. Siluesters constitution, Corporals. that the Corporal wherevpon our Lordes body lieth on the altar, must be pute and plaine linnen.
27:24
24. Innocent of his bloud.] They that execute lawes against their cō science, are like to Pilate. Though Pilate was much more innocent then the Iewes, and would haue been free from the murder of our Sauiour, seeking al the meanes that he could (without offending the people and the Emperours lawes) to dimisse him: Yet he is damned for being the minister of the peoples wicked wil against his owne conscience, euen as al Officers be, and specially the Iudges and Iuries which execute lawes of temporal Princes against Catholike men: for al such be guilty of innocent bloud, and be nothing excused by that they execute other mens will according to the lawes, which be vniust. For they should rather suffer death them selues, then put an innocent man to death.
27:27
Concordance Io. 19, 2.
27:32
HORA SEXTA in the Churches Seruice.
27:35
Concordance Ps. 21, 19
27:40
40. If thou be the Sonne.] Christ derided in the B. Sacrament, euen as vpō the Crosse. Maruel not, when thou hearest our Sauiour in the B. Sacrament mocked at, or seest him abused of wicked men, that he straight reuengeth not such blasphemies: or that he sheweth not him self there visibly and to the senses, when faithles Heretikes wil say, Let me see him, tast him, &c. for he suffered here the like on the Crosse, when he might at his will haue come downe with as much ease as he rose when he was dead.
27:43
Concordance Ps. 21, 9.
Concordance Sap. 2, 18.
27:46
46. Why hast thou forsaken me?] Beware here of the detestable blasphemie of Caluin and the Caluinists, Catechis. Calu. & Instit. li. 2. 16. who thinking not the bodily death of Christ sufficient, say, that he was also here so forsaken and abandoned of his Father, that he sustained in soule and conscience the very feares and torments of the damned, And to take away the Article of his descending into Hel after his death, (which was with triumph and not in paine,) Caluins blasphemie. they say that his descending was nothing els, but that his soule suffered the very paines of Hel vpon the Crosse. Whereas in deede by these wordes out of the Psalme, our Sauiour wil signifie no more but that his paines (being now so long on the Crosse and ready to die) were very great, and therfore according to the infirmity of his humane nature, for very anguish (as before in the garden when he was but toward his Passion) he saith he was forsaken, for two causes, first because it was the wil of God not to deliuer him, but that he should die: secondly, because his diuine nature did so represse it self for the time, that he felt no comfort thereof at al, but was left to die in extreme paines as a mere man.
27:50
HORA NONA in the Churches Seruice.
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HORA VESPERARVM, or, Euensong.
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HORA COMPLETORII, or Complin.
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SATVRDAY called Sabbatum sa•• ctum.
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Tatian † AD 180 The Diatessaron 49
[19] [Arabic, p. 186] And when the morning approached, the servants of all the chief priests and the scribes and the elders of the people and all the multitude assembled, [20, 21] and made a plot;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
“And when it was day, they led away Jesus from Caiaphas to Pilate.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.7
27. Matthew next proceeds as follows: “When the morning was come, all the chief priests and elders of the people took counsel against Jesus, to put Him to death; and when they had bound Him, they led Him away, and delivered Him to Pontius Pilate the governor.”
Pope St Leo I the Great † AD 461 Sermons 54
“And when morning was come all the chief priests and elders of the people took counsel against Jesus to put him to death
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Tatian † AD 180 The Diatessaron 49
[43] And all of their assembly arose, and took Jesus, and brought him bound
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… and even when the time of His passion drew on, He delivered not up Himself, but waited until they came to Him with “swords and staves.” He said to them therefore, “Are ye come out, as against a thief with swords and staves, for to take Me?” And they “delivered Him,” He says, “to Pilate.”
St John Chrysostom † AD 407 Homilies on Ephesians 8
… What then? Not even there did he forget his virtue. I have yet to mention the bonds of one and therewith will close my discourse. Our Master Himself was bound, He who loosed the world from sins. Those hands were bound, those hands that wrought ten thousand good deeds. For, “they bound Him,” it saith, “and led Him away to Caiaphas;” (
27:3
Tatian † AD 180 The Diatessaron 51
… Therefore that plain was called, The field of blood, unto [13] [Arabic, p. 193] this day. Therein was fulfilled the saying in the prophet which said, I took thirty pieces of money, the price of the precious one, which was fixed [14] by the children of Israel; and I paid them for the plain of the potter, as the Lord commanded me.
Tertullian † AD 220 The Five Books Against Marcion 4.40
… For it was written, “The righteous one did they sell for silver.” The very amount and the destination of the money, which on Judas’ remorse was recalled from its first purpose of a fee , and appropriated to the purchase of a potter’s field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah:
Origen † AD 254 Origen Against Celsus 2.11
… For it is related that, “when Judas, who betrayed Him, knew that He was condemned, he repented, and brought back the thirty pieces of silver to the high priest and elders, saying, I have sinned, in that I have betrayed the innocent blood. But they said, What is that to us? see thou to that;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.15
… For the righteous man is taken away from the face of unrighteousness, and his burial shall be in peace.” Concerning this very thing it was before foretold in Exodus: “Thou shalt not slay the innocent and the righteous.” Also in the Gospel: “Judas, led by penitence, said to the priests and elders, I have sinned, in that I have betrayed the innocent blood.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.10
… or does he give it back? and after he has given it back, what becomes of it? The Prophet says then, And I took the thirty pieces of silver, and cast them into the house of the Lord, into the foundry . Compare the Gospel with the Prophecy: Judas , it says, repented himself, and cast down the pieces of silver in the temple, and departed
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.11
11. But now I have to seek the exact solution of this seeming discrepancy. For they who make light of the prophets, allege that the Prophet says on the one hand, And I cast them into the house of the Lord, into the foundry , but the Gospel on the other hand, And they gave them for the potter’s field
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
But let us see also the words, what is said; “He brought again the thirty pieces of silver to the chief priests, and saith, I have sinned in that I have betrayed innocent blood. And they said, what is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 20
… them, If ye think good, give me my price, or if not, forbear;” and presently, “I received from them,” he says, “thirty pieces of silver, and I cast them into the house of the Lord, into the foundry.” Is not this what is written in the Gospels, that Judas, “repenting of what he had done, brought back the money, and threw it down in the temple and departed?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.7
… Wherefore that field was called, The field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of Him that was valued, whom the children of Israel did value, and gave them for the potter’s field, as the Lord appointed me.”
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Tatian † AD 180 The Diatessaron 51
[7] Then Judas the betrayer, when he saw Jesus wronged, went and returned the [8] thirty pieces of money to the chief priests and the elders,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.15
… “How long will ye cast yourselves upon a man?” As also He says in the Gospel: “Why do ye seek to kill Me, a man?” And He added again: “Nevertheless they desired to refuse My price, they ran in thirst, they blessed with their mouth, and cursed with their heart.” For the Jews, when Judas brought back the price,
St John Chrysostom † AD 407 Against Marcionists and Manichæans 1
… before the cross but also on the cross itself and in the very moment of death was terrible, and wrought at that time great miracles, turning back the light of the sun, cleaving the rocks, shaking the earth, rending the veil, alarming the wife of Pilate, convicting Judas of sin, for then he said “I have sinned in that I have betrayed the innocent blood;”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.8
… Judas was an apostle when he betrayed Christ; and the same man was already dead, having spiritually lost the office of an apostle, being destined afterwards to die by hanging himself, as it is written: ‘I have sinned,’ says he, ‘in that I have betrayed the innocent blood; and he departed, and went and hanged himself.’
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.22
… but that the ruin connected with that sin is so great, that he cannot endure the humiliation of asking for it, even if he should be compelled by a bad conscience both to acknowledge and divulge his sin. For when Judas had said, “I have sinned, in that I have betrayed the innocent blood,” yet it was easier for him in despair to run and hang himself,
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 12
… but that the mischief of that sin is, that the man cannot submit to the humiliation of begging for pardon, even when he is forced by his evil conscience both to acknowledge and to publish his sin. For when Judas had said, “I have sinned, in that I have betrayed the innocent blood,”
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Tatian † AD 180 The Diatessaron 51
[7] Then Judas the betrayer, when he saw Jesus wronged, went and returned the [8] thirty pieces of money to the chief priests and the elders, and said, I have sinned in my betraying innocent blood. And they said unto him, And we, what must we do ? [9] know thou.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 23.17
… Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter into them and are overwhelmed. As for example, Judas having entered into the temptation of the love of money, swam not through it, but was overwhelmed and was strangled
St Ambrose of Milan † AD 397 Concerning Repentance 2.4
… For I suppose that even Judas might through the exceeding mercy of God not have been shut out from forgiveness, if he had expressed his sorrow not before the Jews but before Christ. “I have sinned,” he said, “in that I have betrayed righteous blood.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
3. What then did that man? When he saw that he was laboring to no profit, and that they would not consent to receive the pieces of silver, “he cast them down in the temple, and went and hanged himself.
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 32
… For through power given to the Devil both Job was proved so that he might appear righteous, and Peter was tempted lest he should be presumptuous, and Paul was buffeted lest he should be exalted, and Judas was damned so that he should hang himself.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.27
… Malice. For the thing was done in Christ which was to be. To suffer indeed He had come, and He punished him through whom He suffered. For Judas the traitor was punished, and Christ was crucified: but us He redeemed by His blood, and He punished him in the matter of his price. For he threw down the price of silver, for which by him the Lord had been sold;
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Tatian † AD 180 The Diatessaron 51
… And they said unto him, And we, what must we do ? [9] know thou. And he threw down the money in the temple, and departed; and he [10] went away and hanged himself.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.6.6
6. The same writer further records that after this another calamity overtook them. He writes as follows: “After this he stirred up another tumult by making use of the holy treasure, which is called Corban,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… Wherefore that field was called, the field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, and they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter’s field, as the Lord appointed me.”
St Jerome † AD 420 The Letters of St. Jerome 108.31
… Could there be a more splendid instance of self-renunciation than that of this noble lady who in the fervour of her faith gave away so much of her wealth that she reduced herself to the last degree of poverty? Others may boast, if they will, of money spent in charity, of large sums heaped up in God’s treasury,
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Tatian † AD 180 The Diatessaron 51
… And they said unto him, And we, what must we do ? [9] know thou. And he threw down the money in the temple, and departed; and he [10] went away and hanged himself. And the chief priests took the money, and said, We have not authority to cast it into the place of the offering, for it is the price [11] of blood.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… Wherefore that field was called, the field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, and they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter’s field, as the Lord appointed me.”
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Tatian † AD 180 The Diatessaron 51
… And he threw down the money in the temple, and departed; and he [10] went away and hanged himself. And the chief priests took the money, and said, We have not authority to cast it into the place of the offering, for it is the price [11] of blood. And they took counsel, and bought with it the plain of the potter, for [12] the burial of strangers.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 3
… “And,” he says, “all his bowels gushed out.” This brought them consolation. “And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue Aceldama , that is to say, the field of blood.” ( v. 19 ). Now the Jews
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Tatian † AD 180 The Diatessaron 51
… And the chief priests took the money, and said, We have not authority to cast it into the place of the offering, for it is the price [11] of blood. And they took counsel, and bought with it the plain of the potter, for [12] the burial of strangers. Therefore that plain was called, The field of blood, unto [13] [Arabic, p. 193] this day.
Tertullian † AD 220 The Five Books Against Marcion 4.40
… For it was written, “The righteous one did they sell for silver.” The very amount and the destination of the money, which on Judas’ remorse was recalled from its first purpose of a fee , and appropriated to the purchase of a potter’s field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… Wherefore that field was called, the field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, and they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter’s field, as the Lord appointed me.”
St Jerome † AD 420 The Letters of St. Jerome 57.7
… saying Talitha cumi and it is immediately added “which is interpreted, Damsel, I say unto thee, arise.” The evangelist may be charged with falsehood for having added the words “I say unto thee” for the Hebrew is only “Damsel arise.” To emphasize this and to give the impression of one calling and commanding he has added “I say unto thee.” Again in Matthew
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Tatian † AD 180 The Diatessaron 51
… Therefore that plain was called, The field of blood, unto [13] [Arabic, p. 193] this day. Therein was fulfilled the saying in the prophet which said, I took thirty pieces of money, the price of the precious one, which was fixed [14] by the children of Israel;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
What then saith Pilate? “Hearest thou not how many things these witness against thee?”
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Tatian † AD 180 The Diatessaron 49
… [48] Pilate said unto them, Then take ye him, and judge him according to your law. [Arabic, p. 188] The Jews said unto him, We have no authority to put a man to death: [49] that the word might be fulfilled, which Jesus spake, when he made known by what manner of death he was to die.
Tertullian † AD 220 An Answer to the Jews 13
… For Him it behoved to be made a sacrifice on behalf of all Gentiles, who “was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth” (for He, when Pilate interrogated Him, spake nothing
Origen † AD 254 Origen Against Celsus i.pref.1
… and he asked Him, saying, Art Thou the King of the Jews? And Jesus said to him, Thou sayest. And when He was accused of the chief priests and elders, He answered nothing. Then said Pilate unto Him, Hearest thou not how many things they witness against Thee? And He answered him to never a word, insomuch that the governor marvelled greatly.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.8
… see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them; and when he had scourged Jesus, he delivered Him to them to be crucified.”
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Tatian † AD 180 The Diatessaron 50
… 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. 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.
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Tatian † AD 180 The Diatessaron 50
… 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. 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.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.16
16. When He was judged, He held His peace; so that Pilate was moved for Him, and said, Hearest Thou not what these witness against Thee
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 80
What then doth the high priest? Willing to press Him to a defense, that by that he might take Him, he saith, “Hearest Thou not what these witness against Thee? But He held His peace.”
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Tatian † AD 180 The Diatessaron 50
… So now I will chastise him, and let [14, 15] him go. 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?
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Tatian † AD 180 The Diatessaron 50
… I will chastise him and [36] let him go. But they increased in importunity with a loud voice, and asked him to crucify him. And their voice, and the voice of the chief priests, prevailed. [37] Then Pilate released unto them that one who was cast into prison for sedition and murder, Barabbas, whom they asked for: and he scourged Jesus with whips.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… while they who had been brought up among His miracles, have done the very opposite! For, as he has said, “When he (Pilate) had determined to let Him go,” that it may not be imagined that he did this of favor, we read, “And he said, It is a custom with you to release one prisoner: will ye therefore that I release unto you this man? (
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Tatian † AD 180 The Diatessaron 50
[20] And at every feast the custom of the judge was to release to the people one [21] prisoner, him whom they would.
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Tatian † AD 180 The Diatessaron 50
[20] And at every feast the custom of the judge was to release to the people one [21] prisoner, him whom they would. And there was in their prison a well-known prisoner, [22, 23] called Barabbas.
Origen † AD 254 Origen Against Celsus i.pref.2
… That the judge would, without any hesitation, have set Him at liberty if He had offered a defence, is clear from what is related of him when he said, “Which of the two do ye wish that I should release unto you, Barabbas or Jesus, who is called Christ?”
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Tatian † AD 180 The Diatessaron 50
… And all the people cried out and began to ask him to do as the custom was [27] that he should do with them. And Pilate answered and said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called the Messiah, the [28] King of the Jews?
Origen † AD 254 Origen Against Celsus i.pref.2
… That the judge would, without any hesitation, have set Him at liberty if He had offered a defence, is clear from what is related of him when he said, “Which of the two do ye wish that I should release unto you, Barabbas or Jesus, who is called Christ?” and from what the Scripture adds, “For he knew that for envy they had delivered Him.”
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Tatian † AD 180 The Diatessaron 50
[19] And when the judge sat on his tribune, his wife sent unto him, and said unto him, See that thou have nothing to do with that righteous man : for I have suffered much in my dream to-day because of him.
Origen † AD 254 Origen Against Celsus 2.34
… Moreover, why did he intentionally omit what is related of Pilate’s wife, who beheld a vision, and who was so moved by it as to send a message to her husband, saying: “Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of Him?”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 1
… turning back the light of the sun, cleaving the rocks, shaking the earth, rending the veil, alarming the wife of Pilate, convicting Judas of sin, for then he said “I have sinned in that I have betrayed the innocent blood;” and the wife of Pilate declared “Have nothing to do with that just man, for I have suffered many things in a dream because of Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
“And when he was set down on the judgment seat, his wife sent unto him, saying, have thou nothing to do with this just man, for I have suffered many things this day in a dream because of Him.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… Once more, as regards what Matthew records above,—namely, “And when he was set down on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him,”
Pope St Leo I the Great † AD 461 Sermons 59
… In fact, the very inquiry shows both that he found in the Accused no fault and that in his judgment he did not adhere to his purpose: for as judge he condemns One Whom he pronounces guiltless, invoking on the unrighteous people the blood of the Righteous Man with Whom he felt by his own conviction, and knew from his wife’s dream
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Tatian † AD 180 The Diatessaron 50
… And all the people cried out and began to ask him to do as the custom was [27] that he should do with them. And Pilate answered and said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called the Messiah, the [28] King of the Jews? For Pilate knew that envy had moved them to deliver him up. [29]
Tertullian † AD 220 An Answer to the Jews 13
… for it “had borne thorns ”—whereof that house of Israel had wrought a crown for Christ—and not “ righteousness , but a clamour ,”—the clamour whereby it had extorted His surrender to the cross.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? “They persuaded the multitude,” it is said, “that they should ask Barabbas.”
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Tatian † AD 180 The Diatessaron 50
… And Pilate answered and said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called the Messiah, the [28] King of the Jews? For Pilate knew that envy had moved them to deliver him up. [29] And the chief priests and the elders asked the multitudes to deliver Barabbas, and [30] to destroy Jesus.
Origen † AD 254 Origen's Commentary on Matthew 14.19
… and the reason of her not having found favour in His sight was, that there was found in her an unseemly thing; for what was more unseemly than the circumstance that, when it was proposed to them to release one at the feast, they asked for the release of Barabbas the robber, and the condemnation of Jesus?
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Tatian † AD 180 The Diatessaron 50
… For Pilate knew that envy had moved them to deliver him up. [29] And the chief priests and the elders asked the multitudes to deliver Barabbas, and [30] to destroy Jesus. The judge answered and said unto them, Whom of the two will [31] ye that I release unto you? They said, Barabbas.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
Since therefore they ask for the other, he saith, “What shall I do then with the Christ,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.10
… Therefore of one kind are their arrows, and of another kind their sword. “Sons of men, their teeth are arms and arrows, and their tongue a sharp sabre.” Tongue of sons of men is a sharp sabre, and their teeth arms and arrows. When therefore did they smite, save when they clamoured, “Crucify, crucify”?
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St Augustine of Hippo † AD 430 On the Holy Trinity 4.6
… but the intervening day, i.e. the second day, was absolutely a whole with its twenty-four hours, twelve of the day and twelve of the night. For He was crucified first by the voices of the Jews in the third hour, when it was the sixth day of the week. Then He hung on the cross itself at the sixth hour, and yielded up His spirit at the ninth hour.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.10
… “Wherefore have raged the nations, and the peoples meditated empty things?” When they were lying in wait for the Lord. Is it lawful to give tribute to Cæsar, or is it not lawful? Asps they were, serpents they were, broken utterly were the teeth of them in their own mouth. Afterwards they cried out, “Crucify, Crucify.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.5
5. “Deliver me from men working iniquity, and from men of bloods, save Thou me” ( ver. 2 ). They indeed were men of bloods, who slew the Just One, in whom no guilt they found: they were men of bloods, because when the foreigner washed his hands, and would have let go Christ, they cried, “Crucify, Crucify:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.2
2. What in them wilt Thou slay? The Crucify, Crucify,
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Tatian † AD 180 The Diatessaron 51
… And that day was the Friday of the passover: and it had reached [3] about the sixth hour. And he said to the Jews, Behold, your King! And they cried out, Take him, take him, crucify him, crucify him. Pilate said unto them, Shall I crucify your King? The chief priests said unto him, We have no king except [4] Cæsar.
Tertullian † AD 220 An Answer to the Jews 8
… Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, “His blood be upon us, and upon our children;”
Tertullian † AD 220 On Baptism 9
… recruits His strength at a well ; walks over the water ; willingly crosses the sea ; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate’s hands:
Tertullian † AD 220 On Prayer 13
… These are the true purities; not those which most are superstitiously careful about, taking water at every prayer, even when they are coming from a bath of the whole body. When I was scrupulously making a thorough investigation of this practice, and searching into the reason of it, I ascertained it to be a commemorative act, bearing on the surrender
St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… Is it not clear to all men from hence, that the Jews of old when they demanded Barabbas, and crucified the Lord, acted but the part which these present enemies of Christ are acting together with Constantius? nay, that he is even more bitter than Pilate. For Pilate, when he perceived
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.3
… 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 : and when he gave Him up, and had washed his hands, he said, I am innocent of the blood of this just person
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.21
… and Jesus at the last gave forth from His side water with blood. This was perhaps on account of the two speeches, his who judged Him, and theirs who cried out against Him; or because of the believers and the unbelievers. For Pilate said, I am innocent and washed his hands in water; they who cried out against Him said, His blood be upon us
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… For the wife of Herod earned and obtained the boon by means of her daughter, that the head of John should be brought to table in a charger. Similarly the Jews forced on Pontius Pilate that he should crucify the Lord Jesus, whose blood Pilate prayed might remain in vengeance upon them and on their children.
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Tatian † AD 180 The Diatessaron 51
… Pilate said unto them, Shall I crucify your King? The chief priests said unto him, We have no king except [4] Cæsar. And Pilate, when he saw it , and he was gaining nothing, but the tumult was increasing, took water, and washed his hands before the multitude, and said, I [5] am innocent of the blood of this innocent man : ye shall know.
Tertullian † AD 220 The Five Books Against Marcion 2.15
… If, however, you accept the gospel of truth, you will discover on whom recoils the sentence of the Judge, when requiting on sons the sins of their fathers, even on those who had been (hardened enough) to imprecate spontaneously on themselves this condemnation: “His blood be on us, and on our children.”
St Hippolytus † AD 235 On Genesis 1
… Therefore let those hear who houghed this august bull: “Cursed be their anger, for it was stubborn; and their wrath, for it was hardened.” But this people of the Jews dared to boast of houghing the bull: “Our hands shed this.” For this is nothing different, I think, from the word of folly: “His blood” (be upon us), and so forth.
Origen † AD 254 Origen's Commentary on Matthew 14.19
… And what was more unseemly than the fact, that they all said in His case, “Crucify Him, crucify Him,” and “Away with such a fellow from the earth”? And can this be freed from the charge of unseemliness, “His blood be upon us, and upon our children”?
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.20
… and as for Jesus, His preachers came out of the People that persecuted Him, and they said:— This is Jesus the San of God. The blood of Mordecai was required at the hand of Haman and his sons; and the blood of Jesus , His persecutors took upon themselves and upon their children .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
What then did they? When they saw the judge washing his hands, and saying, “I am innocent,” they cried out “His blood be on us, and on our children.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
… and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, “His blood be on us and on our children,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 17.13
… “They have been filled with swine’s flesh.” They have been filled with uncleanness, treading under foot the pearls of God’s words. “And they have left the rest to their babes:” crying out, “This sin be upon us and upon our children.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.5
… they were men of bloods, because when the foreigner washed his hands, and would have let go Christ, they cried, “Crucify, Crucify:” they were men of bloods, on whom when there was being charged the crime of the blood of Christ, they made answer, giving it to their posterity to drink, “His blood be upon us and upon our sons.”
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.” And they that “confirmed malignant discourse,” said, “His blood be upon us and upon our sons.”
Pope St Leo I the Great † AD 461 Sermons 62
… 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 .” And such was the power of that prayer, that the hearts of many of those who had said, “His blood be on us and on our sons
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Tatian † AD 180 The Diatessaron 50
… I will chastise him and [36] let him go. But they increased in importunity with a loud voice, and asked him to crucify him. And their voice, and the voice of the chief priests, prevailed. [37] Then Pilate released unto them that one who was cast into prison for sedition and murder, Barabbas, whom they asked for:
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.9
… and though He was ministered to in the Tabernacle of His Father, yet let Himself be served by the hands of men; though He was the healer of all sick men, yet nails were fastened into His hands; though His mouth brought forth things that were good, yet they gave Him gall to eat;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
“Then released he Barabbas unto them, but Jesus, when he had scourged Him, he delivered to be crucified.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… A king also condemned the three children to the sanctifying flames, being ignorant what he did, seeing that he himself was fighting against God. A king sought the life of the infant Saviour. A king exposed Daniel, as he thought, to be eaten by wild beasts. And the Lord Christ Himself was slain by a king’s most wicked judge.
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Tatian † AD 180 The Diatessaron 50
… therefore the sin of him that delivered [51] me up unto thee is greater than thy sin. And for this word Pilate wished to release him: but the Jews cried out, If thou let him go, thou art not a friend of Cæsar: for every one that maketh himself a king is against Cæsar.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.9
… “Then the soldiers of the governor took Jesus into the common hall, and gathered unto Him the whole band of soldiers. And they stripped Him, and put on Him a scarlet robe. And when they had platted a crown of thorns, they put it upon His head, and a reed in His right hand: and they bowed the knee before Him, and mocked Him, saying, Hail, King of the Jews!”
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Tatian † AD 180 The Diatessaron 50
[38] Then the footsoldiers of the judge took Jesus, and went into the prætorium, and [39] [Arabic, p. 191] gathered unto him all of the footsoldiers.
St Jerome † AD 420 The Letters of St. Jerome 14.11
… This is He who was once an infant wrapped in swaddling clothes and crying in a manger. This is He whose parents were a workingman and a working-woman. This is He, who, carried into Egypt in His mother’s bosom, though He was God, fled before the face of man. This is He who was clothed in a scarlet robe and crowned with thorns.
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Tatian † AD 180 The Diatessaron 50
[38] Then the footsoldiers of the judge took Jesus, and went into the prætorium, and [39] [Arabic, p. 191] gathered unto him all of the footsoldiers. And they stripped him, and put on [40] him a scarlet cloak. And they clothed him in garments of purple, and plaited [41] a crown of thorns, and placed it on his head, and a reed in his right hand;
St Hippolytus † AD 235 Against the Heresy of One Noetus 18
… This is He who was inquired after by the wise men, and indicated by the star; He who was engaged in His Father’s house, and pointed to by John, and witnessed to by the Father from above in the voice, “This is my beloved Son; hear ye Him.” He is crowned victor against the devil.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.17
… and he is deceived, who has predicted one thing, whilst another has happened. Yet what is plainer than the fact that Scripture states the Father to have said one thing of the Son, and that the same Scripture proves another think to have taken place? The Son was beaten, He was mocked, was crucified, and died.
St Jerome † AD 420 The Letters of St. Jerome 54.14
… one who means to despise matrimony need fear no degree of want. Have about you troops of virgins whom you may lead into the king’s chamber. Support widows that you may mingle them as a kind of violets with the virgins’ lilies and the martyrs’ roses. Such are the garlands you must weave for Christ in place of that crown of thorns
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 17.9
9. “Mine enemies have compassed about My soul;” “they have shut up their own fat” ( ver. 10 ). They have been covered with their own gross joy, after that their desire hath been satiated with wickedness. “Their mouth hath spoken pride.” And therefore their mouth spoke pride, in saying, “Hail, King of the Jews,”
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Tatian † AD 180 The Diatessaron 50
… And they stripped him, and put on [40] him a scarlet cloak. And they clothed him in garments of purple, and plaited [41] a crown of thorns, and placed it on his head, and a reed in his right hand; and while they mocked at him and laughed, they fell down on their knees before him, and bowed [42] down to him, and said, Hail, King of the Jews!
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.9
… This is also borne out by what Matthew proceeds next to relate. He continues thus: “And they spit upon Him, and took the reed, and smote Him on the head. And after that they had mocked Him, they took the robe off from Him, and put His own raiment on Him, and led Him away to crucify Him.”
27:31
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
Hear therefore also what follows. For after “they had mocked Him, they led Him to crucify Him,”
27:32
Tatian † AD 180 The Diatessaron 51
[15] And the Jews took Jesus, and went away to crucify him. 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.
Tertullian † AD 220 Appendix: Against All Heresies 1
… Christ, moreover, he affirms to have been sent, not by this maker of the world, but by the above-named Abraxas; and to have come in a phantasm, and been destitute of the substance of flesh: that it was not He who suffered among the Jews, but that Simon
Origen † AD 254 Origen's Commentary on Matthew 12.24
… “They took Jesus therefore and put it on Him,” etc., down to the words, “Where they crucified Him.” But the Jesus according to John, so to speak, bears the cross for Himself, and bearing it went out; but the Jesus according to Matthew and Mark and Luke, does not bear it for Himself, for Simon of Cyrene bears it.
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 3
… Now that you may understand what is the difference between statements which are diverse and contradictory, one of the evangelists has stated that Christ carried the cross, another that Simon the Cyrenian carried it:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.10
37. Matthew, accordingly, goes on with his narrative in these terms: “And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear His cross.”
27:33
Tertullian † AD 220 Five Books in Reply to Marcion 5
Is fixed; wine drugged with myrrh, is drunk, and gall
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.11
38. Matthew then proceeds in these terms: “And they came unto a place called Golgotha; that is to say, a place of a skull.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.1
1. This Psalm is addressed “to the sons of Korah,” as its title shows. Now Korah is equivalent to the word baldness; and we find in the Gospel that our Lord Jesus Christ was crucified in “the place of a skull.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.1
… wherein let us willingly understand ourselves, and let us acknowledge in the title us who hear, and read, and as in a glass set before us behold who we are. The sons of Korah, who are they? …Haply the sons of the Bridegroom. For the Bridegroom was crucified in the place of Calvary. Recollect the Gospel,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.5
… And what is Doeg’s razor to do to a man on this earth meditating on the kingdom of heaven, and about to be in the kingdom of heaven, having with him God, and about to abide with God? What is that razor to do? Hair it is to scrape, it is to make a man bald. And this belongeth to Christ, who in the Place of a Skull was crucified.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.8
… 4 ). How multiplied? So as that they might add to themselves even one out of the twelve. “There have been multiplied above the hairs of My head they that hate Me for nought.” With the hairs of His head He hath compared His enemies. With reason they were shorn when in the place of Calvary He was crucified.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.1
… just so in this song of the Passion, Christ going before is followed by the choir of martyrs unto the end of gaining crowns in Heaven. This is sung by “the sons of Core,” that is, the imitators of Christ’s Passion: as Christ was crucified in Calvary, which is the interpretation of the Hebrew word Core.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.14
And once again , the Gospel tells us that, He, having come into the place, said ‘I thirst’: and they gave Him some vinegar mixed with gall, and when He had tasted it He would not drink
27:34
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;
Tertullian † AD 220 The Chaplet, or De Corona 14
… For it was after the gall He tasted the honeycomb
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… thou shalt escape even through the midst of them, like God. If thou be brought before Herod, answer not for the most part. He will respect thy silence more than most people’s long speeches. If thou be scourged, ask for what they leave out. Taste gall for the taste’s sake;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.84
84. In Tamar, then, the daughter-in-law of Judah, we see the people of the kingdom of Judah, whose kings, answering to Tamar’s husbands, were taken from this tribe. Tamar means bitterness; and the meaning is suitable, for this people gave the cup of gall to the Lord.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.11
38. Matthew then proceeds in these terms: “And they came unto a place called Golgotha; that is to say, a place of a skull.” So far as the place is concerned, they are most unmistakeably at one. The same Matthew next adds, “and they gave Him wine to drink, mingled with gall; and when He had tasted thereof, He would not drink.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 6.11
… For attend a little, beloved, and fear their devices; nay, beware of them, and listen to the words of gainsayers only to reject them, not to swallow them and take them into your bowels. Do therein what the Lord did when they offered Him the bitter draught, “He tasted, and spat it out;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.3
… Although then from evil to good things we pass, nevertheless the very passage is somewhat bitter, and hath the gall which the Jews gave to the Lord in the Passion, hath something sharp to be endured, whereby they are shown that gave Him vinegar to drink.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.24
… bitter because of grief, vinegar because of their old man. For we read, that to Him indeed gall was offered, as the Gospel speaketh; but for drink, not for food.
27:35
Tertullian † AD 220 The Five Books Against Marcion 4.44.4
… But the reason he assigns for the erasure—‘ respiciens Psalmi prophetiam ’—shows that in this, as well as in the few other instances which we have already named, where Tertullian has charged Marcion with so altering passages, his memory deceived him into mistaking Matthew for Luke, for the reference to the passage in the Psalm is only given by St.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.25
25. This is why the heathen rage and the peoples imagine vain things; why tree is set over against tree, hands against hand, the one stretched out in self indulgence, the others in generosity; the one unrestrained, the others fixed by nails,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.12
39. Matthew goes on thus: “And after they crucified Him, they parted His garments, casting lots: and sitting down, they watched Him.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 118.2
… For although all the four evangelists make mention thereof, yet the others do so more briefly than John: 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.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.7
… all nations shall serve Him:” see fulfilled what was said, “Be Thou exalted, O God, above the heavens, and Thy glory above all the earth.” See Him whose feet and hands were pierced with nails, whose bones hanging on the tree were counted, upon whose vesture lots were cast:
27:36
Tatian † AD 180 The Diatessaron 51
… for he said, I am the Son of God. And the soldiers [42] also scoffed at him in that they came near unto him, and brought him vinegar, and [43] said unto him, If thou art the King of the Jews, save thyself. And likewise the two robbers also that were crucified with him reproached him.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.15
97. Furthermore, there is no doubt but that the writer set down as past that which was to come; for this is the usage of prophecy, that things to come are spoken of as though they were already present or past. For example, in the twenty-first
27:37
Tatian † AD 180 The Diatessaron 51
[30, 31] This the soldiers did. And they sat and guarded him there. And Pilate wrote on a tablet the cause of his death, and put it on the wood of the cross above his head.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
40. Matthew continues thus: “And they set up over His head His accusation written, ‘This is Jesus the King of the Jews.’”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.3
… “A great King over all the earth.” Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles’ feet, and in them was fulfilled what in the title of the Cross was written, “The King of the Jews.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.3
… For this, “corrupt not for the inscription of the title,” I see not how it belongeth to that David. For not any “title” was inscribed over David himself which Saul would “corrupt.” But we see in the Passion of the Lord that there had been written a title, “King of the Jews:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.1
… For it hath, “At the end, corrupt not for David himself unto the inscription of the title.” This is that which I have spoken of, title of Title. For what the inscription of this title is, which to be corrupted he forbiddeth, the Gospel to us doth indicate. For when the Lord was being crucified, a title by Pilate was inscribed and set, “King of the Jews,”
27:38
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.14
51. Matthew continues his narrative in the following terms: “Then were there two robbers crucified with Him, one on the right hand, and another on the left.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 117.3
… “Bearing,” therefore, “His cross, He went forth into the place that is called Calvary, in the Hebrew, Golgotha; where they crucified Him, and two others with Him on either side one, and Jesus in the midst.” These two, as we have learned in the narrative of the other evangelists, were thieves with whom He was crucified, and between whom He was fixed,
27:39
St Justin Martyr † AD 165 The First Apology 38
… For when He was crucified, they did shoot out the lip, and wagged their heads, saying, “Let Him who raised the dead save Himself.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
… So that this is rather “the reproach of Christ” than of Moses inasmuch as He suffered these things from “His own.” ( John i. 11 .) But neither did the one send forth lightnings, nor the Other feel any [anger], but He was reviled and endured all things, whilst they “wagged their heads.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.15
52. Matthew goes on in the following strain: “And they that passed by reviled Him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… That same Jesus Christ our Lord, that same Jesus exactly, He is the complete Physician of our wounds. That crucified One at whom insults were cast, and while He hung on the cross His persecutors wagging the head, and saying, “If he be the Son of God, let him come down from the cross,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.8
8. “All that saw Me laughed Me to scorn” ( ver. 7 ). All that saw Me derided Me. “And spake with the lips, and shook the head.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.12
… 11 .) Because the Jews did triumph, when they saw Christ crucified; they thought that they had fulfilled their will to do Him hurt: the fruits of their cruelty they saw in effect, Christ hanging on the Cross: they shook their heads, saying, “If Thou be the Son of God, come down from the Cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.5
… had known, they would never have crucified the Lord of glory.” So then He walked hidden among the Jews, among His enemies, doing marvels, suffering ills, until He was hanged on the tree, and the Jews seeing Him hanging both despised Him the more, and before the Cross wagging their heads they said, “If He be the Son of God, let Him come down from the Cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.10
… But why? Was not thy Lord made weak on the Cross? Did not most mighty men and fat bulls before Him, as though a man of no strength, made captive and oppressed, shake the head and say, “If Son of God He is, let Him come down from the Cross”?
27:40
Tatian † AD 180 The Diatessaron 51
… [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. And the people were standing beholding; and they [36] that passed by were reviling him, and shaking their heads, and saying,
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 61
… what your letter contains, in order that the adversary may from henceforth be convinced on the points to which he has objected, and may ‘keep his tongue from evil and his lips that they speak no guile .’ And would that they would no longer join the Jews who passed by of old in reproaching Him that hung upon the Tree: ‘If thou be the Son of God save Thyself
St John Chrysostom † AD 407 To My Lady 4
… For not even then were those savage beasts softened, but became more furious than before, and the tragedy became more intense, and the ribaldry increased. For some said “Ah! thou that destroyest the temple, and in three days buildest it up;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
… For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, “Thou that destroyest the temple, and buildest it in three days come down from the cross.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… and the work removed to the true Holy of Holies. And they indeed said, “If He be the King of Israel, let Him come down now from the cross,” but He shows that He is King of all the world. And whereas those men said, “Thou that destroyest this temple, and buildest it in three days,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… “For we have heard him say that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.” ( v. 14 .) “Jesus,” they say, “the Nazarene,” as a term of reproach, “shall destroy this place, and shall change the customs.” This is also what they said about Christ. “Thou that destroyest this Temple.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… Better to be buried ten thousand times over, than that God through us should be so spoken of! The Jews, we read, said to (Christ) Himself, “Thou that destroyest the Temple, and in three days buildest it up, come down from the Cross” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… And why did he not say, “He emptied Himself?” ( Phil. ii. 7 .) It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, “If Thou be the Son of God, come down from the Cross.” (
St John Chrysostom † AD 407 Homilies on Colossians 6
… For what did not the devil do, that He might die in secret? Hear Pilate saying, “Take ye Him away, and crucify Him, for I find no fault in Him” ( John xix. 6 .), and withstanding them in a thousand ways. And again the Jews said unto Him, “If Thou art the Son of God, come down from the Cross.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
… that we are evil-entreated when we have run to God. It was likely that he also was reproached, when it was said to him, “Wilt thou kill me as thou killedst the Egyptian yesterday?” ( Ex. ii. 14 .) This is “the reproach of Christ,” to be ill-treated to the end, and to the last breath: as He Himself was reproached and heard, “If Thou be the Son of God” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
Wouldst thou see also the ironical jeerings they made? Coming, it says, to the very cross they worshiped Him; and they struck Him and buffeted Him, and said, “Tell us who it is that smote Thee” ( Matt. xxvi. 68 ); and they brought vinegar to Him, and said, “If Thou be the Son of God, come down from the Cross.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 37.9
… They who crucified Him wagged their head, and standing before His Cross, as though they had attained the fruit of their cruel rage, they said in mockery, “If He be the Son of God, let Him come down from the Cross. He saved others, Himself He cannot save.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 60.3
… Thou didst so great miracles, didst give health to the weaknesses of the sick, didst show forth many acts of mercy, and receivedst evil for good. They mocked Thee, Thou didst hang upon the tree; the ungodly wagged their heads before Thee, and said, “If Thou be the Son of God, come down from the cross.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.2
… but It will fall on him, when He shall come from on high to judge the quick and dead. Woe to the Jews, for that when Christ lay low in His humility, they stumbled against Him. “This Man,” say they, “is not of God, because He breaketh the sabbath day.” “If He be the Son of God, let Him come down from the cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.11
… Therefore I will enjoy myself while I live; for if they that are wise in other respects, could do anything, they would not have died.” Just as the Jews saw Christ hanging on the Cross and despised Him, saying, “If this Man were the Son of God, He would come down from the Cross:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.3
… Wonder not, soft are even the roots of brambles; if any one handle them, he is not pricked: but that wherewith thou shalt be pricked from thence hath birth. “Corrupted,” therefore, are those men, “and abominable have become in their iniquities.” They say, “If Son of God He is, let Him come down from the Cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.11
… The effect hath proved the virtue. It hath subdued the world, not with steel, but with wood. The wood of the Cross deserving of insults hath seemed to enemies, and before the wood itself standing they were wagging the head, and saying, “If Son of God He is, let Him come down from the Cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.9
… so in Christ’s Cross virtue was hidden, there appeared weakness. O mighty grain! Doubtless weak is He that hangeth, Doubtless before Him that people did wag the head, Doubtless they said, “If Son of God He is, let Him come down from the Cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.14
… Was it that Thou wast hiding Thy beauty, O Thou beautiful in form before the sons of men? Was it that Thou didst not seem to have beauty nor grace? Thou didst bear on the Cross men reviling and saying, “If Son of God He is, let Him come down from the Cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.27
… And thus though even of the Lord be the outgoing of death: nevertheless the same Lord, because He was God, and died after the flesh of His own will, not of necessity, “shall break in pieces the heads of His enemies:” not only of those who mocked and crucified Him, and wagged their heads, and said, “If Son of God He is, let Him come down from the Cross;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.18
… and the unwise people hath provoked Thy name.” Have they all then perished? Far be it.…For even the Apostle Paul through unbelief had been broken, and through faith unto the root he was restored. So evidently “the unwise people provoked Thy name,” when it was said, “If Son of God He is let Him come down from the Cross.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 80.2
… Appear Thou then before one made fruitful, before a son of the right hand: appear Thou before one forgetful, in order that he may be no longer forgetful, but Thou mayest come into his mind that hast delivered him.…For weak Thou wast when it was being said, “If Son of God He is, let Him come down from the Cross.”
27:41
Tatian † AD 180 The Diatessaron 51
… Pilate said unto them, What hath been [35] written hath been written. And the people were standing beholding; and they [36] that passed by were reviling him, and shaking their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself if thou art the Son [37] of God, and come down from the cross.
St John Chrysostom † AD 407 Homilies on First Corinthians 4
[3.] Now observe: when I say, “He was crucified;” the Greek saith, “And how can this be reasonable? Himself He helped not when undergoing crucifixion and sore trial at the moment of the Cross: how then after these things did He rise again and help others? For if He had been able, before death was the proper time.” (For this the Jews actually said.) (St.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.15
… Then Matthew continues thus: “Likewise also the chief priests, mocking Him, with the scribes and elders, said, He saved others; himself he cannot save: if he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let Him deliver him now, if He will: for he said, I am the Son of God.”
27:42
Tatian † AD 180 The Diatessaron 51
… And in like manner the chief priests and the [Arabic, p. 195] scribes and the elders and the Pharisees derided him, and laughed one with [38, 39] another, and said,
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 21
… 5. If, then, once more, His body had fallen sick, and the word had been sundered from it in the sight of all, it would have been unbecoming that He who healed the diseases of others should suffer His own instrument to waste in sickness. For how could His driving out the diseases of others have been believed
St John Chrysostom † AD 407 To My Lady 4
… For not even then were those savage beasts softened, but became more furious than before, and the tragedy became more intense, and the ribaldry increased. For some said “Ah! thou that destroyest the temple, and in three days buildest it up;” and some, “He saved others, Himself He cannot save.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
Wherefore they said those things, and also these. If “He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… and the work removed to the true Holy of Holies. And they indeed said, “If He be the King of Israel, let Him come down now from the cross,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… 18 .) At the same time showing, that it was not of their doing, if this be proved, that it took place after God’s counsel. He alludes to those words with which they had reviled Him on the Cross, namely “Let Him deliver Him, if He will have Him; for He said, I am the Son of God. If He trust in God, let Him now come down from the cross.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… after these trials, then it was that the multitude increased, and not before. Mark also how great the mercy of God. Of those chief-priests, of the very men who had indignation and sore displeasure and so cried out and said, “He saved others, Himself He cannot save;” of these same, “Many,” it says, “were obedient unto the faith.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… ii. 7 .) It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, “If Thou be the Son of God, come down from the Cross.” ( Matt. xxvii. 40 ). And, “He saved others, Himself He cannot save.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… and, “If thou be the Son of God, come down from the cross” (
Sulpicius Severus † AD 420 The Letters of Sulpitius Severus 1
… Wretched man, whoever he is, that expressed himself thus! We recognize his perfidious talk in the words of the Jews of old, who reviled the Lord, when hanging upon the cross, in the following terms: “He saved others; himself he cannot save.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 41.1
… For what they saw in the Lord, that they knew. For He appeared to them as the Son of man; but as the Son of God He was hidden. Hence it was, that they believed that He could be overcome, and that they derided Him as He hung upon the Tree, saying, “If He be the Son of God, let Him come down from the Cross, and we will believe on Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.2
… “Many rise up against me; many say unto my soul, There is no salvation for him in his God” ( ver. 2 ). It is clear that if they had had any idea that He would rise again, assuredly they would not have slain Him. To this end are those speeches, “Let Him come down from the cross, if He be the Son of God;” and again, “He saved others, Himself He cannot save.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.22
… “They said, Aha, Aha, our eyes have seen it” ( ver. 21 ): that is, Thy deeds, Thy miracles. This Man is the Christ. “If He be the Christ, let Him come down from the Cross, and we will believe Him. He saved others, Himself He cannot save.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.27
… For that very same One of whom hath been said, “Others He saved, Himself He can not save,”
Pope St Leo I the Great † AD 461 Sermons 55
… and at Him, on Whom they could vent no more fury with their hands, they hurled the weapons of their tongues, saying, “He saved others; Himself he cannot save. If He is the King of Israel, let Him now come down from the cross, and we believe Him
Pope St Leo I the Great † AD 461 Sermons 68
… for not understanding the mystery of His wondrous endurance, they said in blasphemous mockery: “He saved others, Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we believe Him
27:43
Tatian † AD 180 The Diatessaron 51
… And in like manner the chief priests and the [Arabic, p. 195] scribes and the elders and the Pharisees derided him, and laughed one with [38, 39] another, and said, The saviour of others cannot save himself. 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.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 83
Wherefore they said those things, and also these. If “He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save,” aiming hereby to bring discredit even on His former miracles. And again, “If He be Son of God, and He will have Him, let Him save Him.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… “And they shall bring them into bondage,” etc. But nevertheless, they did not these things with impunity. “And the nation to whom they shall be in bondage I will judge, said God.” For, to show that they are not to go by this, in estimating who are pious (by reason of their saying, “He trusted in God, let Him deliver Him,”) (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.9
9. For they shook their head in derision, saying, “He trusted in the Lord, let Him deliver Him:”
27:44
Tatian † AD 180 The Diatessaron 51
… 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, and brought him vinegar, and [43] said unto him, If thou art the King of the Jews, save thyself.
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 3
… “And how,” you say, “is there no contradiction between the statements that he carried and did not carry?” Because both took place. 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:
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.16
53. Matthew continues his narrative in these terms: “The robbers also, which were crucified with Him, cast the same in His teeth.”
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Tatian † AD 180 The Diatessaron 51
… 196] And from the sixth hour darkness was on all the land unto the ninth [53] hour, and the sun became dark. And at the ninth hour Jesus cried out with a loud voice, and said, Yail, Yaili, why hast thou forsaken me? which is, My [54] God, my God, why hast thou forsaken me? And some of those that stood there, when they heard, said, This man called Elijah.
Tertullian † AD 220 An Answer to the Jews 13
… undoubtedly when Christ suffered), “and shuddered,” he says, “most exceedingly;” and “the sun grew dark at mid-day:” (and when did it “shudder exceedingly” except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder?
Tertullian † AD 220 On Fasting 10
… And so the “pressure” must be maintained up to that hour in which the orb—involved from the sixth hour in a general darkness—performed for its dead Lord a sorrowful act of duty; so that we too may then return to enjoyment when the universe regained its sunshine.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.24
… “She is frightened that hath borne children, and her soul hath grown weary. Her sun hath gone down while as yet it was mid-day; she hath been confounded and accursed: I will give the rest of them to the sword in the sight of their enemies.” Also in the Gospel: “Now from the sixth hour there was darkness over all the earth even to the ninth hour.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 29-2
… And if the sun stood still in Gibeon , and the moon in the valley of Ajalon, yet this was the work, not of the son of Nun, but of the Lord, Who heard his prayer. He it was Who both rebuked the sea, and on the cross caused the sun to be darkened
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.19
… Gethsemane bears witness, still to the thoughtful almost shewing Judas. Golgotha , the holy hill standing above us here, bears witness to our sight: the Holy Sepulchre bears witness, and the stone which lies there to this day. The sun now shining is His witness, which then at the time of His saving Passion was eclipsed
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.24
24. Christ then was crucified for us, who was judged in the night, when it was cold, and therefore a fire of coals was laid. He was crucified at the third hour; and from the sixth hour there was darkness until the ninth hour
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;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… fairly to be that, on the comple tion of the fifth hour and the commencement of the sixth, those matters were going on which are recorded in connection with the Lord’s crucifixion, until, on the close of the sixth hour, and when He was hanging on the cross, the darkness occurred which is attested by three of the evangelists, namely, Matthew, Mark, and Luke.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.17
54. Matthew proceeds in the following terms: “Now from the sixth hour there was darkness over all the land unto the ninth hour.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 117.1
… was led forth, and nailed to the tree with the two robbers, and the events recorded were enacted beside His cross, the completion of the sixth hour was fully reached, being the hour from which, on to the ninth, the sun was obscured, and the darkness took place, we have it jointly attested on the authority of the three evangelists, Matthew, Mark, and Luke.
Pseudo-Clement The Recognitions of Clement 1.41
… which deed was, however, by His power turned to good. In short, while He was suffering, all the world suffered with Him; for the sun was darkened, the mountains were torn asunder, the graves were opened, the veil of the temple was rent,
Pseudo-Clement The Recognitions of Clement 1.42
… while those who press on to the glory of safety and liberty, being rendered braver by their resistance to these spirits, and by the toil of great struggles against them, attain the crown of safety not without the palm of victory. Meantime, when He had suffered, and darkness had overwhelmed the world from the sixth even to the ninth hour,
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St Irenaeus of Lyons † AD 202 Against Heresies 1.8.2
… Then, also, they say that the passions which she endured were indicated by the Lord upon the cross. Thus, when He said, “My God, my God, why hast Thou forsaken Me?”
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?”
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.
Tertullian † AD 220 Against Praxeas 30
… You have Him exclaiming in the midst of His passion: “My God, my God, why hast Thou forsaken me?”
Origen † AD 254 Origen Against Celsus 3.32
… “No one taketh my life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.” For as He had power to lay it down, He laid it down when He said, “Father, why hast Thou forsaken Me? And when He had cried with a loud voice, He gave up the ghost,”
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
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
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.25
… of the Gospels confessions by the Son of the humiliation to which He has submitted in taking a body upon Him,—as for instance His words, often repeated, Father, glorify Me , and Ye shall see the Son of Man , and The Father is greater than I , and, more strongly, Now is My soul troubled exceedingly , and even this, My God, My God, why hast Thou forsaken me
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.9
… but, being of a nature lower than God the Father, He trembled with fear at human suffering, and groaned before the violence of bodily pain. 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
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.49
49. There is still, the heretics say, another serious and far reaching confession of weakness, all the more so because it is in the mouth of the Lord Himself, My God, My God, why hast Thou forsaken Me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… and, ‘The spirit indeed is willing,’ He said, ‘but the flesh is weak.’ And, ‘Of that day and that hour knoweth no man, no, nor the Angels, neither the Son
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.14
92. Everywhere, indeed, we have witness in the Scriptures to show that Christ, in naming God as His God, does so as man. “My God, My God, why hast Thou forsaken Me?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… that is to say, my God my God, why hast thou forsaken me? Some of them that stood there, when they heard that said, this man calleth for Elias. And straight way one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink.”
St John Chrysostom † AD 407 Homilies on Ephesians 3
He has no name by which he may represent these things, and on all occasions calls them “glory,” which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; (cf. Acts vii. 2 .) but of Christ the God.
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:
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… since in it was wrought a mystery as regards the inner man, and a type as regards the outer. For it was in a mystery as regards our inner man, so as to signify the death of our soul, that those words were uttered, not only in the Psalm, but also on the cross: “My God, my God, why hast Thou forsaken me?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.17
… “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani! that is to say, My God, my God, why hast Thou forsaken me? And some of them that stood there, when they heard that, said, This man calleth for Elias.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.26
26. “Forsake me not, O Lord; O my God, depart not from me” ( ver. 21 ). Let us speak in Him, let us speak through Him (for He Himself intercedeth for us), and let us say, “Forsake me not, O Lord my God.” And yet He had said, “My God! My God! why hast Thou forsaken Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 42.16
… Why hast Thou forgotten me?” ( ver. 9 ). For I am suffering here, even as if Thou hadst forgotten me. But Thou art trying me, and I know that Thou dost but put off, not take utterly from me, what Thou hast promised me. But yet, “Why hast Thou forgotten me?” So cried our Head also, as if speaking in our name. “My God, my God, why hast Thou forsaken me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.6
… we are speaking of those same first-fruits of the flesh from the womb of the Virgin. This holocaust He offered to God. He stretched out His hands on the Cross, in order that He might say, “Let My prayer be directed as incense in Thy sight, and the lifting up of My hands an evening sacrifice.” As ye know, the Lord about eventide hung on the Cross:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.11
… Far be it. But in our old man our voice it was, because our old man was crucified together with Him: and of that same our old man He had taken a Body, because Mary was of Adam. Therefore the very thing which they thought, from the Cross He said, “Why hast Thou forsaken Me?”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.24
Further, these words, My God, My God, why hast Thou forsaken Me
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
Others again are said in the manner of association and relation , as, My God, My God, why hast Thou forsaken Me
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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. And at the ninth hour Jesus cried out with a loud voice, and said, Yail, Yaili, why hast thou forsaken me? which is, My [54] God, my God, why hast thou forsaken me?
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.1
1. Rejoice, ye heavens, and let the earth be glad , for those who are to be sprinkled with hyssop, and cleansed with the spiritual hyssop, the power of Him to whom at His Passion drink was offered on hyssop and a reed
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.17
… Matthew next makes this statement: “And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 119.5
5. Nor need we be disturbed with the question, how the sponge could be applied to His mouth when He was lifted up from the earth on the cross. For as we read in the other evangelists, what is omitted by this one, it was fixed on a reed,
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… To whom then are we, hold ing as we do the opposite opinion to theirs, and confessing the Son to be of one substance and co-eternal with God the Father, Creator of the Universe, Maker, Beautifier, Ruler, and Governor, All-wise, Almighty, or rather Himself, Power, Life and Wisdom, to refer the words “My God, my God why hast thou forsaken me;”
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Tatian † AD 180 The Diatessaron 52
… And there was set a vessel full of vinegar: 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]
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.17
… let us see whether Elias will come to take Him down.” Matthew, however, has represented these words about Elias to have been spoken, not by the person who offered the sponge with the vinegar, but by the rest. For his version runs thus: “But the rest said, Let be; let us see whether Elias will come to save Him;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 66.6
… “In the multitude of Thy power thine enemies shall lie to Thee.” Behold they lie, behold they are believed, behold Thou art oppressed, behold Thou art crucified, behold Thou art insulted, behold head is wagged at Thee, “If Son of God He is, let Him come down from the Cross.”
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.3
3. But our Lord was trampled on by Death; and in His turn trod out a way over Death. This is He Who made Himself subject to and endured death of His own will, that He might cast down death against his will. For our Lord bare His cross and went forth according to the will of Death: but He cried upon the cross
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 ; I commend it, that I may take it again. And having said these things, He gave up the ghost
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.83
… for so soon as “He cried again with a loud voice and gave up the ghost, the earth did quake, and the rocks were rent, and the tombs were opened, and many bodies of the saints which slept arose, and, going forth out of the tombs after His resurrection, came into the holy city and appeared unto many.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
“And Jesus, when He had cried with a loud voice, yielded up the Ghost.”
St Jerome † AD 420 The Letters of St. Jerome 120
(8) What is the meaning of Matt. xxvii. 50, 51 ?
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.18
55. Matthew proceeds as follows: “And Jesus, crying again with a loud voice, yielded up the ghost.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.4
… like unto them that are wounded, and lie in the grave.” But he adds, “Whom thou dost not yet remember:” and in these words there is to be remarked a distinction between Christ and the rest of the dead. For though He was wounded, and when dead laid in the tomb,
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.3.12
… The right wise Evangelist immediately adds “And having said thus He gave up the ghost.” So says Luke, and the blessed Mark similarly adds “He gave up the ghost.” The divine Matthew writes, “yielded up the Ghost,”
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Tatian † AD 180 The Diatessaron 52
… and, [13] Truly he was the Son of God. And all the multitudes that were come together to the sight, when they saw what came to pass, returned and smote upon their breasts.
Tertullian † AD 220 A Strain of the Judgment of the Lord 1
Revive. ) Then shall men ’gin to weigh the awards
Origen † AD 254 Origen Against Celsus 2.33
… of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that “there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in twain from top to bottom, and that darkness prevailed in the day-time, the sun failing to give light?”
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;
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.17
… and Jesus cleansed and caused to pass away uncleanness from all the earth. Josiah hallowed and glorified the name of his God; and Jesus said:— I have glorified and will glorify (His Name ). Josiah because of the iniquity of Israel rent his clothes ; and Jesus because of the iniquity of the people rent the vail of the Holy Temple .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.32
… And because His flesh, this veil, was dishonoured, therefore the typical veil of the temple was rent asunder, as it is written, And, behold, the veil of the temple was rent in twain from the top to the bottom
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… He is given vinegar to drink mingled with gall. Who? He who turned the water into wine , who is the destroyer of the bitter taste, who is Sweetness and altogether desire. He lays down His life, but He has power to take it again; and the veil is rent, for the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
96. Even in the very hour of mockery and insult, acknowledge His Godhead. He hung upon the Cross, and all the elements did Him homage.
St Jerome † AD 420 The Letters of St. Jerome 14.9
… Paul and Peter now reign with Christ, and it is not easy to take the place of the one or to hold the office of the other. There may come an angel to rend the veil of your temple,
St Jerome † AD 420 The Letters of St. Jerome 22.24
… Jesus entering into the temple cast out those things which belonged not to the temple. For God is jealous and will not allow the father’s house to be made a den of robbers. Where money is counted, where doves are sold, where simplicity is stifled where, that is, a virgin’s breast glows with cares of this world; straightway the veil of the temple is rent,
St Jerome † AD 420 The Letters of St. Jerome 46.4
… “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent un to thee; how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate.” The veil of the temple has been rent;
St Jerome † AD 420 The Letters of St. Jerome 46.7
… “The rocks rent, and the graves were opened; and many bodies of the saints which slept arose and came out of the graves after his resurrection, and went into the holy city and appeared unto many”?
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 27
… others, was placed in the law, which was written on the two tables of stone, in a prefiguring shadow, under which the Jews observe the Sabbath, that by this very circumstance it might be signified that it was then the time for concealing the grace, which had to be revealed in the New Testament by the death of Christ,—the rending, as it were, of the veil.
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… Now, however, the righteousness of God without the law is manifested, being witnessed by the law and the prophets. If, therefore, it is now manifested, it even then existed, but it was hidden. This concealment was symbolized by the veil of the temple. When Christ was dying, this veil was rent asunder,
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.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.20
57. Matthew proceeds thus: “And the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after the resurrection, and went into the holy city, and appeared unto many.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.6
… For when the vail was taken away, after that the Lord had suffered, the secrets of the temple were discovered. Accordingly when He was hanging on the Cross, the vail of the temple was rent from the top even to the bottom;
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… because the lovers of the world are the world. For did not the creature acknowledge its Creator? The heavens gave testimony by a star; the sea gave testimony, and bore its Lord when He walked upon it; the winds gave testimony, and were quiet at His bidding; the earth gave testimony, and trembled when He was crucified.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.1
1. It is called, “A Psalm, to the end, for the sons of Korah, for things secret.” Secret is it then; but He Himself, who in the place of Calvary was crucified, ye know, hath rent the veil,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.26
… may He be with us Himself, and as with the key of His Cross open to us the mystery that is locked up. For it was not to no purpose that when He was crucified the veil of the temple was rent in the midst, but to show that through His Passion the secret things of all mysteries were opened.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 82.4
… For at the actual death of the Lord the earth was moved, and the rocks rent.
Pseudo-Clement The Clementine Homilies 19.14
… But how does not matter rather love the Creator, when it evidently sends forth its fruits to nourish all who are made by Him? And how does it not fear Him as superior, as trembling through earthquakes it confesses, and as, though its billows ran high, yet, when the Teacher was sailing on it and commanded a calm, it immediately obeyed and became still?
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St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 9
… And therefore He whom they rightly waited for, being come, raised them from the dead.
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 9
… By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, “Many bodies of the saints that slept arose,”
Tatian † AD 180 The Diatessaron 52
[8] And immediately the face of the door of the temple was rent into two parts from [9] top to bottom;
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXVIII 1
… This event was also an indication of the fact, that when the holy soul of Christ descended [to Hades], many souls ascended and were seen in their bodies.
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… But the Phrygians denominate this same also “corpse”—buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, “Ye are whited sepulchres, full,” he says, “of dead men’s bones within,” because there is not in you the living man. And again he exclaims, “The dead shall start forth from the graves,”
Origen † AD 254 Origen's Commentary on Matthew 12.43
… come, perhaps to communicate the words which Jesus spake with them, to those who were to be benefited by Him, almost immediately, namely, at the time of the passion, when many bodies of the saints that had fallen asleep, their tombs being opened, were to go to the city which is truly holy—not the Jerusalem which Jesus wept over—and there appear unto many.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.48
… when He completed the mystery as He drained the draught of vinegar; when He was numbered among the transgressors and meanwhile granted Paradise: that when He was lifted on the tree, the earth quaked: when He hung on the cross, sun and day were put to flight: that He left His own body, yet called life back to the bodies of others
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… Whence neither can the Lord be forsaken by the Father, who is ever in the Father, both before He spoke, and when He uttered this cry. Nor is it lawful to say that the Lord was in terror, at whom the keepers of hell’s gates shuddered and set open hell, and the graves did gape, and many bodies of the saints arose and appeared to their own people
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… He rent the graves and brought forth the dead! See how when He was wholly on the Cross, yet again He was wholly everywhere! Thus was He entirely in the womb, while He was again wholly in everything! While on the Cross He quickened the dead, so while a Babe He was fashioning babes. While He was slain, He opened the graves;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… On my bed I sought Him by night, I sought Him, and I found Him not . And in the Gospels Mary says, They have taken away my Lord, and I know not where they have laid Him . But the Angels being then present cure their want of knowledge; for they said, Why seek ye the living among the dead ? He not only rose, but had also the dead with Him when He rose
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.16
… and just allude, because of the shortness of the time, to the widow’s son also who was raised, and merely for the sake of reminding you, let me mention the ruler of the synagogue’s daughter, and the rending of the rocks, and how there arose many bodies of the saints which slept
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, “many bodies of the saints which slept, arose,” it is said, “and went into the holy city, and appeared to many.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 29
… For He led forth those who were held in captivity by death, as He Himself had foretold, when He said, “When I shall be lifted up from the earth I shall draw all unto Me.” To this the Gospel bears witness, when it says, “The graves were opened, and many bodies of saints which slept arose, and appeared unto many, and entered into the holy City,”
St Jerome † AD 420 The Letters of St. Jerome 60.3
… Before Christ’s coming Abraham is in the lower regions: after Christ’s coming the robber is in paradise. And therefore at His rising again “many bodies of the saints which slept arose, and were seen in the heavenly Jerusalem.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… Do not put the power of the Lord on a level with the tricks of magicians, so that He may appear to have been what He was not, and may be thought to have eaten without teeth, walked without feet, broken bread without hands, spoken without a tongue, and showed a side which had no ribs.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.2
… have been hid somewhere in such a way as that its position should altogether escape discovery by men, and be raised up therefrom by divine power at the time when Elias and he were seen with Christ just as at the time of Christ’s passion many bodies of the saints arose, and after His resurrection appeared, according to Scripture, to many in the holy city.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.9
9. But as His good works profited only the predestined to eternal salvation, and not all men, nor even all those among whom they were done, he adds, “Dost thou show wonders among the dead?” ( ver. 10 ). If we suppose this relates to those whose flesh life has left, great wonders have been wrought among the dead, inasmuch as some of them have revived:
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Tatian † AD 180 The Diatessaron 52
[8] And immediately the face of the door of the temple was rent into two parts from [9] top to bottom; and the earth was shaken; and the stones were split to pieces; and the [Arabic, p. 197] tombs were opened; and the bodies of many saints which slept, arose and [10] came forth;
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Tatian † AD 180 The Diatessaron 52
… and the earth was shaken; and the stones were split to pieces; and the [Arabic, p. 197] tombs were opened; and the bodies of many saints which slept, arose and [10] came forth; and after his resurrection they entered into the holy city and [11] appeared unto many.
Origen † AD 254 Origen Against Celsus 2.36
… which are incorrectly interpreted, but passes over in silence the evidences of the divinity of Jesus, would listen to divine portents, let him read the Gospel, and see that even the centurion, and they who with him kept watch over Jesus, on seeing the earthquake, and the events that occurred, were greatly afraid, saying, “This man was the Son of God.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.20
… Mordecai trod upon the neck of Haman, his persecutor; and as for Jesus, His enemies shall be put under His feet. Before Mordecai, Haman proclaimed, Thus shall it be done to the man, in honouring whom the king is pleased ; and as for Jesus, His preachers came out of the People that persecuted Him, and they said:— This is Jesus the San of God.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.52
… Hear how the soldier of the Roman cohort, one of the stern guard around the Cross, was humbled to the faith. The centurion sees the mighty workings of Christ’s power; and this is the witness borne by him:— Truly this was the Son of God
St Athanasius of Alexandria † AD 373 De Sententia Dionysii. (Defence of Dionysius.) 4
… But since they think they have, in certain parts of the bishop’s letter, pretexts for their slander of him, come let us look at these also, so that even from them the futility of the reasoning may be exposed, and they may at length cease from their blasphemy against the Lord, and at any rate with the soldiers (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.29
… and, what is wonderful, they who were then present and had before denied Him, then seeing these signs, confessed that ‘truly He was the Son of God
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… He was dead whom they sought, yet was not the hope of the Resurrection quenched. And the Angel says to them again, Fear not ye ; I say not to the soldiers, fear not , but to you ; as for them, let them be afraid, that, taught by experience, they may bear witness and say, Truly this was the Son of God
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.17
114. To the same effect the confession of the centurion, and others who were with him, when the foundations of the world were shaken at the Lord’s Passion,—and this, heretic, thou deniest! The centurion said, “Truly this was the Son of God.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.20
… The same evangelist then continues as follows: “Now when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.6
… But the thieves, that they might not remain on the tree, were forced to die by having their legs broken, that they might be taken down thence. The Lord, however, was found to be already dead, and the men marvelled; and they who despised Him when living, so wondered at Him when dead, that some of them said, “Truly this was the Son of God.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
“And many women were there beholding afar off, which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee’s sons.”
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 13
… but should maintain that His countrymen were deceived by the same error in respect of the brothers into which they fell in their belief about the father, Helvidius utters a sharp note of warning and cries, “The same names are repeated by the Evangelists in another place, and the same persons are there brethren of the Lord and sons of Mary.” Matthew says,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.21
58. Matthew proceeds thus: “And many women were there beholding afar off, which followed Jesus from Galilee: among which was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee’s children.”
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Tatian † AD 180 The Diatessaron 52
[21] And there were in the distance all the acquaintance of Jesus standing, and the women that came with him from Galilee, those that followed him and ministered. [22]
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.11
2. They all with one consent pronounced Symeon,
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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,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he showeth his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.22
59. Matthew proceeds as follows: “Now when the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus’ disciple: he went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… he went to Pilate and begged the body of Jesus. Then Pilate commanded the body to be delivered, and when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre and departed.”
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Tatian † AD 180 The Diatessaron 52
… And this man went boldly, and entered in unto Pilate, and asked of him the body of [28] Jesus. And Pilate wondered how he had died already: and he called the officer of [29] the footsoldiers, and asked him concerning his death before the time. And when [30] he knew, he commanded him to deliver up his body unto Joseph.
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St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.23
60. Matthew proceeds thus: “And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.”
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Tatian † AD 180 The Diatessaron 52
[33] And there was in the place where Jesus was crucified a garden; and in that garden [34] a new tomb cut out in a rock, wherein was never man yet laid. And they left [35] Jesus there because the sabbath had come in, and because the tomb was near.
Origen † AD 254 Origen Against Celsus 2.69
… for they have thought it right to describe the tomb as one that was “quarried or hewn out of the rock;” so that he who examines the words of the narrative may see something worthy of consideration, both in them and in the newness of the tomb,—a point mentioned by Matthew and John
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.35
… Is the Sepulchre made of stones joined together? And what is laid upon it? Tell us, O Prophets, the exact truth concerning His tomb also, where He is laid, and where we shall seek Him? And they say, Look into the solid rock which ye have hewn . Look in and behold. Thou hast in the Gospels In a sepulchre hewn in stone, which was hewn out of a rock
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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, and sat opposite the sepulchre,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
“And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
61. Matthew proceeds thus: “And there was there Mary Magdalene, and the other Mary, sitting over against the sepulchre.”
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Tatian † AD 180 The Diatessaron 52
… and the last error shall be worse than the first. He said unto them, And have ye not guards? go, and take precautions as ye know how . [44] And they went, and set guards at the tomb, and sealed that stone, with the guards.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… so the last error shall be worse than the first. Pilate said unto them, Ye have a watch; go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.”
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Tatian † AD 180 The Diatessaron 52
[40, 41] And the chief priests and the Pharisees gathered unto Pilate, and said unto him,
Origen † AD 254 Origen De Principiis 3.2.4
… On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, “Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.4
4. Jesus then really suffered for all men; for the Cross was no illusion , otherwise our redemption is an illusion also. His death was not a mere show , for then is our salvation also fabulous. If His death was but a show, they were true who said, We remember that that deceiver said, while He was yet alive, After three days I rise again
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… A garden enclosed, a fountain sealed , by the Jews who said, We remember that that deceiver said while He was yet alive, After three days, I will rise: command, therefore, that the sepulchre be made sure; and further on, So they went, and made the sepulchre sure, sealing the stone with the guard
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 43
… For as to their being aware of it, they say to Pilate, “That deceiver said,” these are their words, “while He was yet alive, After three days I will rise again;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… It was a shameful death. Fearing therefore lest there should afterwards be any remembrance of Him, they desired to bring Him to the accursed punishment, not knowing that truth is exalted by hindrances. To prove that they had this suspicion, listen to what they say; “We have heard that that deceiver said, After three days I will rise again” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said, “Nay,” (it says) “but He deceiveth the people.” ( John vii. 12 .) And again, “That deceiver said while He was yet alive, after three days I will rise again.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.13
… For they said to Pilate, “That deceiver;” by this name the Lord Jesus Christ was called, for the comfort of His servants when they are called deceivers; they say therefore to Pilate, “That deceiver said when yet living, After three days I will rise again:”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… But why say we these things of holy men? Let us speak of the Holy of holies Himself, that is of God Who was made man for us, Who before His death heard the injurious charge that He had a devil, and after His death was called a deceiver by His persecutors, when one said, We know that that deceiver said, After three days I will rise again (
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Tatian † AD 180 The Diatessaron 52
[40, 41] And the chief priests and the Pharisees gathered unto Pilate, and said unto him, Our lord, we remember that that misleader said, while he was alive, After three days [42] I rise.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.18
… From (harming) Daniel the mouth of the ravenous and destructive lions was closed; and from (harming) Jesus was closed the mouth of death, (though) ravenous and destructive of (living) forms. They sealed the pit of Daniel, and guarded it with diligence; and the grave of Jesus did they guard with diligence, as they said, Set guards to watch al the tomb .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… at one time saying, “Write not, this is the king of the Jews” (and yet why are ye afraid? why are ye troubled at a dead body that is nailed upon the cross?); at another time they guard over Him, saying, “Lest His disciples steal Him away, and say that He is risen again; so the last error shall be worse than the first.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 86
They were right in saying, “So the last error shall be worse than the first,”
St Jerome † AD 420 The Letters of St. Jerome 14.11
… This is He who was clothed in a scarlet robe and crowned with thorns. This is He who was called a sorcerer and a man with a devil and a Samaritan. Jew, behold the hands which you nailed to the cross. Roman, behold the side which you pierced with the spear. See both of you whether it was this body that the disciples stole secretly and by night.
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Tatian † AD 180 The Diatessaron 52
… And now send beforehand and guard the tomb until the third day, lest his disciples come and steal him by night, and they will say unto the people that he [43] is risen from the dead: and the last error shall be worse than the first.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 85
What then saith Pilate? “Ye have a watch; make it as sure as ye can. And they made it sure, sealing the sepulchre, and setting the watch.”
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Tatian † AD 180 The Diatessaron 52
… And now send beforehand and guard the tomb until the third day, lest his disciples come and steal him by night, and they will say unto the people that he [43] is risen from the dead: and the last error shall be worse than the first. He said unto them, And have ye not guards? go, and take precautions as ye know how . [44]
St Jerome † AD 420 The Letters of St. Jerome 120
(6) How was it that, if there was a guard of soldiers at the sepulchre, Peter and John were allowed to go in freely? (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.3
… “When Saul sent and guarded his house in order that he might kill him.” This though not to the Cross of the Lord, yet to the Passion of the Lord doth belong. For Crucified was Christ, and dead, and buried. That sepulchre was therefore as it were the house: to guard which the government of the Jews sent, when guards were set to the sepulchre of Christ.
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St Augustine † AD 430 de Cons. Ev. iii. 7.
The Evangelist had above brought down his history, of what was done to the Lord as far as early morning; he then turned back to relate Peter’s denial, after which he returned to the morning to continue the course of events, When the morning was come, &c.
Origen † AD 253
They supposed that by His death they should crush His doctrine, and the belief in Him of those who believed Him to be the Son of God. With such purpose against Him they bound Jesus, Who looses them that are bound. (vid. Isa. 61:1.)
St Jerome † AD 420
Observe the evil zeal of the Chief Priests; they watched the whole night with a view to this murder. And they gave Him up to Pilate bound, for such was their practice to send bound to the judge any whom they had sentenced to death.
Rabanus Maurus † AD 856
Though it should be observed that they did not now first bind Him, but before, when they first laid hands upon Him in the garden, as John relates. (John 18:12.)
St John Chrysostom † AD 407 Hom. lxxxiv.
They did not put Him to death in secret, because they sought to destroy His reputation, and the wonder with which He was regarded by many. For this reason they were minded to put Him to death openly before all, and therefore they led Him to the governor.
St Jerome † AD 420
Judas, when he saw that the Lord was condemned to death, returned the money to the Priests, as though it had been in his power to change the minds of His persecutors.
Origen † AD 253
Let the propounders of those fables concerning intrinsically evil naturesa answer me here, whence Judas came to the acknowledgment of his sin, I have sinned in that I have betrayed righteous blood, except through the good mind originally implanted in him, and that seed of virtue which is sown in every rational soul? But Judas did not cherish this, and so fell into this sin. But if ever any man was made of a nature that was to perish, Judas was yet more of such a nature. If indeed he had done this after Christ’s resurrection, it might have been said, that the power of the resurrection brought him to repentance. But he repented when he saw Christ delivered up to Pilate, perhaps remembering the things Jesus had so often spoken of His resurrection. (John 13:27.) Or, perhaps Satan who had entered into him continued with him till Jesus was given up to Pilate, and then, having accomplished his purpose, departed from him; whereupon he repented. But how could Judas know that He was condemned, for He had not yet been examined by Pilate? One may perhaps say, that he foreboded the event in his own mind from the very first, when he saw Him delivered up. Another may explain the words, when he saw that he was condemned, of Judas himself, that he then perceived his evil case, and saw that he himself was condemned.
St Leo the Great † AD 461 Serm. 52, 5.
When he says, I have sinned, in that I have betrayed innocent blood, he persists in his wicked treachery, seeing that amid the last struggles of death he believed not Jesus to be the Son of God, but merely man of our rank; for had he not thus denied His omnipotence, he would have obtained His mercy.
St John Chrysostom † AD 407
Observe that he repents only when his sin is finished and complete; for so the Devil suffers not those who are not watchful to see the evil before they bring it to an end.
Remigius † AD 908
But they said, What is that to us? that is to say, What is it to us that He is righteous? See thou to it, i. e. to thy own deed what will come of it. Though some would read these in one1, What must we think of you, when you confess that the man whom yourself have betrayed is innocent?
Origen † AD 253
But when the Devil leaves any one, he watches his time for return, and having taken it, he leads him into a second sin, and then watches for opportunity for a third deceit. (1 Cor. 5:1.) So the man who had married his father’s wife afterwards repented him of this sin, but again the Devil resolved so to augment this very sorrow of repentance, that his sorrow being made too abundant might swallow up the sorrower. Something like this took place in Judas, who after his repentance did not preserve his own heart, but received that more abundant sorrow supplied to him by the Devil, who sought to swallow him up, as it follows, And he went out, and hanged himself. But had he desired and looked for place and time for repentance, he would perhaps have found Him who has said, I have no pleasure in the death of the wicked. (Ezek. 33:11.) Or, perhaps, he desired to die before his Master on His way to death, and to meet Him with a disembodied spirit, that by confession and deprecation he might obtain mercy; and did not see that it is not fitting that a servant of God should dismiss himself from life, but should wait God’s sentence.
Rabanus Maurus † AD 856
He hung himself, to shew that he was hateful to both heaven and earth.
Pseudo-Augustine Hil. Quæst. V. et N. Test. q. 94.
Since the Chief Priests were employed about the murder of the Lord from the morning to the ninth hour, how is this proved that before the crucifixion Judas returned them the money he had received, and said to them in the temple, I have sinned, in that I have betrayed innocent blood? Whereas it is manifest that the Chief Priests and Elders were never in the temple before the Lord’s crucifixion, seeing that when He was hanging on the Cross they were there to insult Him. Nor indeed can this be proved hence, because it is related before the Lord’s Passion, for many things which were manifestly done before, are related after, that, and the reverse. It might have been done after the ninth hour, when Judas, seeing the Saviour dead and the veil of the temple rent, the earthquake, the bursting of the rocks, and the elements terrified, was seized with fear and sorrow thereupon. But after the ninth hour the Chief Priests and Elders were occupied, as I suppose, in the celebration of the Passover; and on the Sabbath, the Law would not have allowed him to bring money. Therefore it is to me as yet unproved on what day or at what time Judas ended his life by hanging.
The Latin text
Augustinus de Cons. Evang
Contexuerat superius Evangelista narrationem in his quae cum domino acta sunt usque ad mane; sed postea rediit ad narrandam Petri negationem, qua terminata rediit ad mane ut inde cetera contexeret: et hoc est quod dicitur mane autem facto consilium inierunt omnes principes sacerdotum et seniores populi adversus Iesum, ut eum morti traderent
Origenes in Matth
Putantes per mortem extinguere eius doctrinam et fidem apud eos qui crediderunt in eum, quasi in filium Dei. Talia autem contra eum consiliantes, alligaverunt Iesum solventem a vinculis; unde sequitur et vinctum adduxerunt eum, et tradiderunt Pontio Pilato praesidi
Hieronymus in Matth
Vide sollicitudinem sacerdotum in malum: tota nocte vigilarunt ut homicidium facerent; et vinctum tradiderunt Pilato: habebant enim hunc morem ut quem adiudicassent morti, ligatum iudici traderent
Rabanus Maurus
Attamen notandum, quod non tunc primum ligaverunt, sed mox comprehensum in horto, ut Ioannes declarat
Chrysostomus in Matth
Ideo autem eum non occulte interfecerunt, quia volebant eius gloriae detrahere: multi enim eum admirabantur; et propter hoc studuerunt publice et coram omnibus eum occidere; et ideo ad praesidem eum duxerunt
Hieronymus
Videns autem Iudas dominum adiudicatum morti, pretium retulit sacerdotibus, quasi in potestate sua esset persecutorum immutare sententiam; unde sequitur tunc videns Iudas qui tradidit eum, quod damnatus esset, poenitentia ductus, retulit triginta argenteos principibus sacerdotum et senioribus populi, dicens: peccavi, tradens sanguinem iustum
Origenes in Matth
Respondeant mihi qui de naturis quasdam fabulas introducunt; unde est quod Iudas agnoscens peccatum suum dixit peccavi, tradens sanguinem iustum, nisi ex bona plantatione mentis, et seminatione virtutis, quae seminata est in qualibet rationali anima? Quam non coluit Iudas; et ideo cecidit in tale peccatum. Si autem naturae pereuntis est aliquis hominum, magis huius naturae fuit Iudas. Et si quidem post resurrectionem Christi hoc dixisset Iudas, forsitan erat dicendum quoniam compulit eum poenitere de peccato ipsa virtus resurrectionis. Nunc autem videns eum traditum esse Pilato, poenituit: forsitan recordatus quae frequenter Iesus dixerat de sua resurrectione futura. Forsitan et Satanas, qui ingressus in eum fuerat, praesto fuit ei donec Iesus traderetur Pilato: postquam autem fecit quod voluit, recessit ab eo; quo recedente poenitentiam capere potuit. Sed quomodo vidit Iudas quoniam condemnatus est? Nondum enim a Pilato fuerat interrogatus. Forsitan dicet aliquis, quoniam consideratione mentis suae vidit exitum rei ex eo quod traditum aspexit. Alius autem dicet, quoniam quod scriptum est: videns Iudas quia condemnatus est, ad ipsum Iudam refertur: tunc enim sensit malum suum, et intellexit se condemnatum
Leo Papa in Serm. I de passione
Dicendo tamen peccavi, tradens sanguinem iustum, in impietatis suae perfidia perstitit qui Iesum non Dei filium, sed nostrae tantummodo conditionis hominem, etiam inter extrema mortis suae pericula credidit; cuius flexisset misericordiam, si eius omnipotentiam non negasset
Chrysostomus in Matth
Vide autem quoniam poenitentiam agit quando completum est, et finem accepit peccatum: non enim permittit Diabolus eos qui non vigilant, videre malum antequam perficiant. Sequitur at illi dixerunt: quid ad nos? Tu videris
Remigius
Ac si dicant: quid ad nos pertinet si iustus est? Tu videris, idest, opus tuum quale sit manifestabitur. Quidam autem coniunctim voluerunt legere haec verba, ut sit sensus: cuius aestimationis deputaris apud nos, qui eum quem tradidisti, iustum confiteris?
Origenes in Matth
Recedens autem ab aliquo Diabolus observat tempus iterum; et postquam cognoverit, et ad secundum peccatum induxerit, observat etiam tertiae deceptionis locum. Sicut ille qui primo uxorem patris habuit, de hoc malo postea poenituit; sed postea Diabolus voluit hanc ipsam tristitiam exaggerare, ut ipsa tristitia abundantior facta absorberet tristantem. Simile aliquid factum est in Iuda: postquam enim poenituit, non servavit cor suum, sed suscepit abundantiorem tristitiam a Diabolo sibi submissam, quia voluit eum absorbere; unde sequitur et abiens, laqueo se suspendit. Si autem locum poenitentiae requisisset, et tempus poenitentiae observasset, forsitan invenisset eum qui dixit: nolo mortem peccatoris. Vel forte existimavit praevenire magistrum moriturum, et occurrere ei cum anima nuda, ut confitens et deprecans misericordiam mereretur; nec vidit quia non convenit servum Dei seipsum expellere de hac vita, sed expectare Dei iudicium
Rabanus Maurus
Suspendit autem se laqueo, ut se ostenderet caelo terraeque perosum
Augustinus de quaest. Nov. et Vet. Testam
Sed occupatis principibus sacerdotum ad necem domini a mane usque ad horam nonam, quomodo Iudas eis retulisse pretium sanguinis quod acceperat, ante crucem domini, probatur, et dixisse illis in templo peccavi, quod tradiderim sanguinem iustum? Cum constet omnes principes et seniores ante passionem domini non fuisse in templo, quippe cum in cruce posito insultarent ei. Nec enim inde potest probari quia ante passionem domini relatum est, cum sint multa quae ante facta probantur, et novissima ordinantur. Sed ne forte post horam nonam factum sit, ut videns Iudas occisum salvatorem, et ob hoc velum templi scissum, terram tremuisse, saxa scissa, elementa conterrita, ipso metu correptus doluerit. Sed post horam nonam occupati erant, ut existimo, seniores et principes sacerdotum ad celebrationem Paschae: sabbato autem secundum legem non licet nummos portare: ac per hoc non est probabile apud me quo die, immo tempore, laqueo vitam finierit, Iudas
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St John Chrysostom † AD 407
The Chief Priests knowing that they had purchased a murder were condemned by their own conscience; they said, It is the price of blood.
St Jerome † AD 420
Truly straining out the gnat, and swallowing the camel; for if they would not put the money into the treasury, because it was the price of blood, why did they shed the blood at all?
Origen † AD 253
They thought it meet to spend upon the dead that money which was the price of blood. But as there are differences even in burial places, they used the price of Jesus’ blood in the purchase of some potter’s field, where foreigners might be buried, not as they desired in the sepulchres of their fathers.
St Augustine † AD 430 App. Serm. 80. 1.
It was brought about, I conceive, by God’s providence, that the Saviour’s price should not minister means of excess to sinners, but repose to foreigners, that thence Christ might both redeem the living by the shedding of His blood, and harbour the dead by the price of His passion. Therefore with the price of the Lord’s blood the potter’s field is purchased. We read in Scripture that the salvation of the whole human race has been purchased by the Saviour’s blood. This field then is the whole world. The potter who is the Lord of the soil, is He who has formed of clay the vessels of our bodies. This potter’s field then was purchased by Christ’s blood, and to strangers who without country or home wander over the whole world, repose is provided by Christ’s blood. These foreigners are the more devout Christians, who have renounced the world, and have no possession in it, and so repose in Christ’s blood; for the burial of Christ is nothing but the repose of a Christian; for as the Apostle says, We are buried with him by baptism into death. (Rom. 6:4.) We are in this life then as foreigners.
St Jerome † AD 420
Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves.
Origen † AD 253
Or, the foreigners are they who to the end are aliens from God, for the righteous are buried with Christ in a new tomb hewn out in the rock. But they who are aliens from God, even to the end, are buried in the field of a potter, a worker in clay, which being bought by the price of blood, is called the field of blood.
The Gloss non occ.
To this day means to the time when the Evangelist was then writing. He then confirms the event by the testimony of the Prophet; Then was fulfilled that which was spoken by Jeremy the Prophet, &c.
St Jerome † AD 420
This is not found at all in Hieremias; but in Zacharias (Zech. 11:13.), who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different.
St Augustine † AD 430 de Cons. Ev. iii. 7.
But if any one thinks this lowers the historian’s credit, first let him know that not all the copies of the Gospels have the name Hieremias, but some simply by the Prophet. But I do not like this defence, because the more, and the more ancient, copies have Hieremias, and there could be no reason for adding the name, and thus making an error. But its erasure is well accounted for by the hardihood of ignorance having heard the foregoing objection urged. It might be then, that the name Hieremias occurred to the mind of Matthew as he wrote, instead of the name Zacharias, as so often happens; and that he would have straightway corrected it, when pointed out to him by such as read this while he yet lived in the flesh, had he not thought that his memory, being guided by the Holy Spirit, would not thus have called up to him one name instead of another, had not the Lord determined that it should thus be written. And why He should have so determined, the first reason is, that it would convey the wonderful consent of the Prophets, who all spake by one Spirit, which is much greater than if all the words of all the Prophets had been uttered through the mouth of one man; so that we receive without doubt whatever the Holy Spirit spake through them, each word belongs to all in common, and the whole is the utterance of each. Suppose it to happen at this day, that in repeating another’s words one should mention not the speaker’s name, but that of some other person, who however was the other’s greater friend, and then immediately recollecting himself should correct himself, he might yet add, Yet am I right, if you only think of the close unanimity that exists between the two. How much more is this to be observed of the holy Prophets! There is a second reason why the name Hieremias should be suffered to remain in this quotation from Zacharias, or rather why it should have been suggested by the Holy Spirit. (Jer. 32:9.) It is said in Hieremias, that he bought a field of his brother’s son, and gave him silver for it, though not indeed the sum stated in Zacharias, thirty pieces of silver. That the Evangelist has here adapted the thirty pieces of silver in Zacharias to this transaction in the Lord’s history, is plain; but he may also wish to convey that what Hieremias speaks of the field is mystically alluded to here, and therefore he puts not the name of Zacharias who spoke of the thirty pieces of silver, but of Hieremias who spoke of the purchase of the field. So that in reading the Gospel and finding the name of Hieremias, but not finding there the passage respecting the thirty pieces of silver, but the account of the purchase of the field, the reader might be induced to compare the two together, and so extract from them the sense of the prophecy, how far it refers to what was now accomplished in the Lord. For what Matthew adds to the prophecy, Whom they of the children of Israel did value, and gave them for the potter’s field, as the Lord appointed me, this, as the Lord appointed me, is found neither in Zacharias nor Hieremias. It must then be taken in the person of the Evangelist as inserted with a mystic meaning, that he had learned by revelation that the prophecy referred to this matter of the price for which Christ was betrayed.
St Jerome † AD 420 ad Pam. Ep. lvii. 7.
Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine.
St Jerome † AD 420 in loc.
I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.
The Latin text
Chrysostomus in Matth
Quia principes sacerdotum noverant, quod occisionem emerant, a propria conscientia condemnati fuerunt: et ad hoc ostendendum subdit Evangelista principes autem sacerdotum acceptis argenteis dixerunt: non licet eos mittere in corbonam, quia pretium sanguinis est
Hieronymus
Vere culicem liquantes, et camelum glutientes; si enim ideo non mittunt pecuniam in corbonam, hoc est gazophylacium, et dona Dei, quia pretium sanguinis est, cur ipse sanguis effunditur?
Origenes in Matth
Videbant autem quoniam circa mortuos magis eam pecuniam conveniebat expendi quae pretium sanguinis erat. Sed quia et inter loca mortuorum sunt differentiae, usi sunt pretio sanguinis Iesu ad comparationem agri figuli alicuius, ut in eo peregrini sepeliantur, non secundum votum suum in monumentis paternis; unde sequitur consilio autem inito, emerunt ex illis agrum figuli in sepulturam peregrinorum
Augustinus in Serm. 2 de coena Dom
Providentia autem Dei factum puto ut pretium salvatoris non peccatoribus sumptum praebeat, sed peregrinis requiem subministret; ut iam exinde Christus et vivos sanguinis sui passione redimat, et mortuos pretiosa passione suscipiat. Pretio ergo dominici sanguinis ager figuli comparatur. Legimus in Scripturis, quod totius generis humani salus redempta sit in sanguine salvatoris. Ager ergo iste, mundus hic totus est. Figulus autem qui mundi possit habere dominatum, ipse est qui vascula corporis nostri fecit de limo. Istius itaque figuli ager Christi sanguine emptus est: peregrinis, inquam, qui sine domo et patria, toto orbe exules iactabantur, requies Christi sanguine providetur. Istos autem peregrinos esse dicimus devotissimos Christianos, qui renuntiantes saeculo, nihil possidentes in mundo, in Christi sanguine requiescunt: sepultura enim Christi nihil aliud est quam requies Christiani: consepulti enim sumus cum illo per Baptismum in morte. Nos ergo peregrini in hoc mundo sumus, et tamquam hospites in hac luce versamur
Hieronymus
Qui etiam peregrini eramus a lege et prophetis, prava Iudaeorum studia suscepimus in salutem
Origenes in Matth
Vel peregrinos dicimus qui usque ad finem extranei sunt a Deo: nam iusti consepulti sunt Christo in monumento novo quod excisum est in petra. Qui autem alieni sunt a Deo usque in finem, sepulti sunt in agro figuli operantis lutum; qui pretio sanguinis est comparatus, et ager sanguinis nominatur; unde sequitur propter hoc vocatus est ager ille Haceldama, hoc est ager sanguinis, usque in hodiernum diem
Glossa
Quod referendum est ad tempus quo Evangelista hoc scripsit. Deinde confirmat idem prophetico testimonio, dicens tunc impletum est quod dictum est per Ieremiam prophetam, dicentem: et acceperunt triginta argenteos pretium appretiati, quem appretiaverunt a filiis Israel, et dederunt eos in agrum figuli, sicut constituit mihi dominus
Hieronymus
Hoc in Ieremia penitus non invenitur, sed in Zacharia, qui penultimus est duodecim prophetarum, quaedam similitudo refertur; et quamquam sensus non multum discrepet, tamen ordo et verba diversa sunt
Augustinus de Cons. Evang
Si quis ergo putat ideo fidei Evangelistae aliquid derogandum, primo noverit non omnes codices Evangeliorum habere quod per Ieremiam dictum sit, sed tantummodo per prophetam. Mihi autem haec non placet defensio: quia et plures codices habent Ieremiae nomen, et antiquiores; et nulli fuit causa cur adderetur hoc nomen, et mendositas fieret. Cur autem tolleretur, fuit utique causa ut hoc audax imperitia faceret, praedicta quaestione turbata. Potuit autem fieri ut animo Matthaei Evangelium scribentis, pro Zacharia Ieremias occurreret, ut fieri solet: quod tamen sine ulla dubitatione emendaret saltem ab his admonitus qui ipso adhuc in carne vivente haec legere potuerunt, nisi cogitaret recordationi suae, quae spiritu sancto regebatur, non occurrisse aliud pro alio nomen prophetae, nisi quia dominus hoc ita scribi constituit. Cur autem constituerit, prima causa est, quia sic insinuatur ita omnes prophetas uno spiritu locutos, mirabili inter se consensione constare, ut hoc multo amplius sit quam si omnium verba prophetarum uno unius hominis ore demonstrentur; et ideo indubitanter accipi debet, quaecumque per eos spiritus sanctus dixit, et singula esse omnium, et omnia singulorum. Si enim hodie quisquam volens alicuius verba indicare, dicat nomen alterius a quo dicta sunt, qui tamen sit amicissimus illius cuius verba dicere voluit, et continuo recordatus, alium pro alio se dixisse, ita se corrigat ut tamen dicat: bene dixi, nihil aliud intuens nisi inter ambos esse concordiam: quanto magis de prophetis sanctis hoc commendandum fuit? Est et alia causa, cur hoc nomen Ieremiae in testimonio Zachariae sit manere permissum: vel potius sancti spiritus auctoritate praeceptum sit. Est apud Ieremiam quod emerit agrum a filio fratris sui, et dederit ei argentum, non quidem sub hoc nomine pretii, quod positum est apud Zachariam, triginta argenteis. Quod autem prophetiam de triginta argenteis ad hoc interpretatus sit Evangelista quod modo de domino completum est, manifestum est; sed ad hoc pertinere etiam illud de agro empto quod Ieremias dicit, hinc potest mystice significari, ut non hic Zachariae nomen poneretur qui dixit triginta argenteis, sed Ieremiae qui dixit de agro empto; ut lecto Evangelio, atque invento nomine Ieremiae, lecto autem Ieremia, et non invento testimonio de triginta argenteis, invento tamen agro empto, admoneatur lector utrumque conferre, et inde sensum enucleare prophetiae, quomodo pertineat ad hoc quod in domino completum est. Nam illud quod subiecit huic testimonio Matthaeus cum ait quem appretiaverunt a filiis Israel, et dederunt eos in agrum figuli, sicut constituit mihi dominus, nec apud Zachariam, nec apud Ieremiam reperitur; unde magis ex persona Evangelistae accipiendum est, et mystice insertum, quia hoc ex domini revelatione cognoverit, et ad hanc rem quae de Christi pretio facta est, huiusmodi pertinere prophetiam
Hieronymus de optimo genere interpretandi
Absit ergo de pedissequo Christi quod possit argui de falso, cui cura fuit non verba et syllabas aucupari, sed sententias dogmatum ponere
Hieronymus
Legi nuper in quodam Hebraico volumine, quod Nazaraeae sectae mihi Hebraeus contulit, Ieremiae apocryphum, in quo hoc ad verbum scriptum reperi; sed tamen mihi videtur magis de Zacharia sumptum testimonium, Evangelistarum et apostolorum more vulgato, quo verborum ordine praetermisso, sensus tamen de veteri testamento proferunt exemplum
27:11
St Augustine † AD 430 de Cons. Ev. iii. 7.
Matthew, having finished his digression concerning the traitor Judas, returns to the course of his narrative, saying, Jesus stood before the governor.
Origen † AD 253
Mark how He that is ordained by His Father to be the Judge of the whole creation, humbled Himself, and was content to stand before the judge of the land of Judæa, and to be asked by Pilate either in mockery or doubt, Art thou the King of the Jews?
St John Chrysostom † AD 407 Hom. Ixxxvi.
Pilate asked Christ that which His enemies were continually casting in His teeth, for because they knew that Pilate cared not for matters of their Law, they had recourse to a public charge.
Origen † AD 253
Or, Pilate spoke this affirmatively, as he afterwards wrote in the inscription, The King of the Jews. By answering to the Chief Priest, Thou hast said, He indirectly reproved his doubts, but now He turns Pilate’s speech into an affirmative, Jesus saith unto him, Thou sayest it.
St John Chrysostom † AD 407
He acknowledges Himself to be a King, but a heavenly one, as it is more expressly said in another Gospel, My kingdom is not of this world, (John 18:36.) so that neither the Jews nor Pilate were excusable for insisting on this accusation.
St Hilary † AD 367
Or, when asked by the High Priest whether He were Jesus the Christ, He answered, Thou hast said, because He had ever maintained out of the Law that Christ should come, but to Pilate who was ignorant of the Law, and asks if He were the King of the Jews, He answers, Thou sayest, because the salvation of the Gentiles is through faith of that present confession.
St Jerome † AD 420
But observe, that to Pilate who asked the question unwillingly He did answer somewhat; but to the Chief Priests and Priests He refused to answer, judging them unworthy of a word; And when he was accused by the Chief Priests and Elders, he answered nothing.
St Augustine † AD 430 de Cons. Ev. iii. 8.
Luke explains what were the accusations alleged against Him, And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King. (Luke 23:2.) But it is of no consequence to the truth in what order they relate the history, or that one omits what another inserts.
Origen † AD 253
Neither then nor now did Jesus make any reply to their accusations, for the word of God was not sent to them, as it was formerly to the Prophets. Neither was Pilate worthy of an answer, as he had no fixed or abiding opinion of Christ, but veered about to contradictory suppositions. Hearest thou not how many things they witness against thee?
St Jerome † AD 420
Thus though it is a Gentile who sentences Jesus, he lays the cause of His condemnation upon the Jews.
St John Chrysostom † AD 407
He said this out of a wish to release Him, if He should justify Himself in His answer. But the Jews, though they had so many practical proofs of His power, His meekness and humbleness, were yet enraged against Him, and urged on by a perverted judgment. Wherefore He answers nothing, or if He makes any answer He says little, that total silence might not be construed into obstinacy.
St Jerome † AD 420
Or, Jesus would not make any answer, lest if He cleared Himself the governor should have let Him go, and the benefit of His cross should have been deferred.
Origen † AD 253
The governor marvelled at His endurance, as knowing that he had power to condemn Him, He yet continued in a peaceful, placid, and immovable prudence and gravity. He marvelled greatly, for it seemed to him a great miracle that Christ, produced before a criminal tribunal, stood thus fearless of death, which all men think so terrible.
The Latin text
Augustinus de Cons. Evang
Finitis his quae Matthaeus de Iuda proditore interposuit, ad ordinem narrationis revertitur, dicens Iesus autem stetit ante praesidem
Origenes in Matth
Iudex totius creaturae constitutus a patre vide quantum se humiliavit, ut acquiesceret stare ante iudicem tunc terrae Iudaeae; et interrogatus est interrogationem, quam forsitan deridens, aut dubitans Pilatus interrogat; unde sequitur et interrogavit eum praeses, dicens: tu es rex Iudaeorum?
Chrysostomus in Matth
Id Pilatus interrogat quod adversarii contra Christum continue revolvebant. Quia enim sciebant Pilatum nullam curam facientem legalium, ad publicas accusationes rem ducunt
Origenes in Matth
Vel pronuntiative hoc dixit Pilatus: unde et alibi scripsit in titulo rex Iudaeorum. Principi ergo sacerdotum respondens tu dixisti, oblique arguit eius dubitationem; Pilati vero sententiam confirmat pronuntiantis; unde sequitur dicit ei Iesus: tu dicis
Chrysostomus in Matth
Confessus est se esse regem, sed caelestem, ut in alio Evangelio manifestius legitur: regnum meum, inquit Ioannes, non est de hoc mundo, ut neque Iudaei, neque Pilatus excusationem habeant, huic accusationi insistentes
Hilarius in Matth
Vel interroganti pontifici an ipse esset Iesus Christus, dixerat tu dixisti, quia semper futurum Christum ex lege ipse dixisset; huic vero legis ignaro interroganti, an ipse esset rex Iudaeorum, dicitur tu dicis, quia per fidem praesentis confessionis salus gentium est
Hieronymus
Attende autem quod Pilato, qui invitus promebat sententiam, aliqua ex parte respondit; sacerdotibus autem et principibus sacerdotum respondere noluit, indignos eos suo sermone iudicans: unde sequitur et cum accusaretur a principibus sacerdotum et senioribus, nihil respondit
Augustinus de Cons. Evang
Lucas autem ipsa crimina, quae accusantes obiecerunt, aperuit: dicit enim: coeperunt illum accusare, dicentes: hunc invenimus subvertentem gentem nostram, et prohibentem tributa dari Caesari, et dicentem se Christum regem esse. Nihil autem interest ad veritatem quo ordine ista retulerint, sicut nihil interest si alius aliquid tacet quod alius commemorat
Origenes in Matth
Accusatus autem Iesus, sicut tunc illis nihil respondit, sic nec modo: non fit enim eis verbum Dei, sicut aliquando factum fuerat ad prophetas; sed neque dignum erat ut Pilato interroganti responderet, qui non habebat permanens et firmum de Christo iudicium, sed ad contraria trahebatur; unde sequitur tunc dixit ei Pilatus: non audis quanta adversum te dicunt testimonia?
Hieronymus
Gentilis quidem est qui condemnat Iesum; sed causam refert in populum Iudaeorum
Chrysostomus in Matth
Ideo autem hoc dicebat, quia volebat eum liberare dum se excusando responderet. Sequitur et non respondit ei ad ullum verbum, ita ut miraretur praeses vehementer. Quia enim multas habentes demonstrationes ex ipsis rebus, virtutis et mansuetudinis eius et humilitatis, tamen in ipsum indignabantur, et perverso iudicio agebantur contra ipsum; propter hoc nihil respondet, et si aliquando respondet, brevia quidem dicit, ne continua taciturnitate pertinaciae opinio de ipso accipiatur
Hieronymus
Vel ideo Iesus nihil respondere voluit, ne crimen diluens dimitteretur a praeside, et crucis utilitas differretur
Origenes in Matth
Miratus est autem praeses constantiam eius: forsitan sciens, quod idoneus esset pronuntiare crimen, et tamen videbat eum in tranquilla et quieta sapientia, et gravitate non turbabili stare. Sed vehementer miratur: dignum enim ei videbatur magno miraculo ut exhibitus Christus ad criminale iudicium, imperturbabilis staret ante mortem, quae apud omnes homines terribilis aestimatur
27:15
St John Chrysostom † AD 407
Because Christ had answered nothing to the accusations of the Jews, by which Pilate could acquit Him of what was alleged against Him, he contrives other means of saving Him. Now on the feast day the governor we as wont to release unto the people a prisoner whom they would.
Origen † AD 253
Thus do the Gentiles shew favours to those whom they subject to themselves, until their yoke is riveted. Yet did this practice obtain also among the Jews, Saul did not put Jonathan to death, because all the people sought his life. (1 Sam. 14.)
St John Chrysostom † AD 407
And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime.
St Jerome † AD 420
In the Gospel entitled ‘according to the Hebrews,’ Barabbas is interpreted, ‘The son of their master,’ who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen.
St John Chrysostom † AD 407
Whom will ye that I release unto you? &c. As much as to say, If ye will not let him go as innocent, at least, yield Him, as convicted, to this holy day. For if you would have released one of whose guilt there was no doubt, much more should you do so in doubtful cases. Observe how circumstances are reversed. It is the populace who are wont to petition for the condemned, and the prince to grant, but here it is the reverse, the prince asks of the people, and renders them thereby more violent.
The Gloss non occ.
The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.
Remigius † AD 908
John explains what their envy was, when he says, Behold, the world is gone after him; (John 12:19.) and, If we let him thus alone, all men will believe on him. (John 11:48.) Observe also that in place of what Matthew says, Jesus, who is called Christ, Mark says, Will ye that I release unto you the King of the Jews? (Mark 15:9.) For the kings of the Jews alone were anointed, and from that anointing were called Christs.
St John Chrysostom † AD 407
Then is added something else which alone was enough to deter all from putting Him to death; When we he as set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man. For joined with the proof afforded by the events themselves, a dream was no light confirmation.
Rabanus Maurus † AD 856
It is to be noted, that the bench (tribunal) is the seat of the judge, the throne (solium) of the king, the chair (cathedra) of the master. In visions and dreams the wife of a Gentile understood what the Jews when awake would neither believe nor understand.
St Jerome † AD 420
Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people.
St John Chrysostom † AD 407
But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but suffers many things because of him, so that sympathy with his wife would make the husband more slack to put Him to death. And the time agreed well, for it was the same night that she saw it.
St John Chrysostom † AD 407 Hom. iii. in Cæn. Dom.
Thus then the judge is terrified through his wife, and that he might not consent in the judgment to the accusation of the Jews, himself endured judgment in the affliction of his wife; the judge is judged, and tortured before he tortures.
Rabanus Maurus † AD 856
Or otherwise; The devil now at last understanding that he should lose his trophies through Christ, as he had at the first brought in death by a woman, so by a woman he would deliver Christ out of the hands of His enemies, lest through His death he should lose the sovereignty of death.
St John Chrysostom † AD 407
But none of the foregoing things moved Christ’s enemies, because envy had altogether blinded them, and of their own wickedness they corrupt the people, for they persuaded the people that they should ask Barabbas, and destroy Jesus.
Origen † AD 253
Thus it is plainly seen how the Jewish people is moved by its elders and the doctors of the Jewish system, and stirred up against Jesus to destroy Him.
The Gloss non occ.
Pilate is said to make this answer, Whether of the twain will ye that I release unto you? either to the message of his wife, or the petition of the people, with whom it was a custom to ask such release on the feast-day.
Origen † AD 253
But the populace, like wild beasts that rage the open plains, would have Barabbas released to them. For this people had seditions, murders, robberies, practised by some of their own nation in act, and nourished by all of them who believe not in Jesus, inwardly in their mind. Where Jesus is not, there are strifes and fightings; where He is, there is peace and all good things. All those who are like the Jews either in doctrine or life desire Barabbas to be loosed to them; for whoso does evil, Barabbas is loosed in his body, and Jesus bound; but he that does good has Christ loosed, and Barabbas bound. Pilate sought to strike them with shame for so great injustice, What shall I do then with Jesus that is called Christ? And not that only, but desiring to fill up the measure of their guilt. But neither do they blush that Pilate confessed Jesus to be the Christ, nor set any bounds to their impiety, They all say unto him, Let him be crucified. Thus they multiplied the sum of their wickedness, not only asking the life of a murderer, but the death of a righteous man, and that the shameful death of the cross.
Rabanus Maurus † AD 856
Those who were crucified being suspended on a cross, by nails driven into the wood through their hands and feet, perished by a lingering death, and lived long on the cross, not that they sought longer life, but that death was deferred to prolong their sufferings. The Jews indeed contrived this as the worst of deaths, but it had been chosen by the Lord without their privity, thereafter to place upon the foreheads of the faithful the same cross as a trophy of His victory over the Devil.
St Jerome † AD 420
Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife’s suggestion, Have thou nothing to do with that just man, he answered, Why, what evil hath he done? This speech of Pilate’s acquits Jesus. But they cried out the more, saying, Let him be crucified; that it might be fulfilled which is said in the Psalm, Many dogs have compassed me, the congregation of the wicked hath inclosed me; (Ps. 22:16.) and also that of Hieremias, Mine heritage is unto me as a lion in the forest, they have given forth their voice against me. (Jer. 12:8.)
St Augustine † AD 430 de Cons. Ev. iii. 8.
Pilate many times pleaded with the Jews, desiring that Jesus might be released, which Matthew witnesses in very few words, when he says, Pilate seeing that he could prevail nothing, but that rather a tumult was made. He would not have spoken thus, if Pilate had not striven much, though how many efforts he made to release Jesus he does not mention.
Remigius † AD 908
It was customary among the ancients, when one would refuse to participate in any crime, to take water and wash his hands before the people.
St Jerome † AD 420
Pilate took water in accordance with that, I will wash my hands in innocency, (Ps. 26:6.) in a manner testifying and saying, I indeed have sought to deliver this innocent man, but since a tumult is rising, and the charge of treason to Cæsar is urged against me, I am innocent of the blood of this just man. The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified. See ye to it, as though he had said, I am the law’s minister, it is your voice that has shed this blood. Then answered all the people and said, His blood be on us and on our children. This imprecation rests at the present day upon the Jews, the Lord’s blood is not removed from them.
St John Chrysostom † AD 407
Observe here the infatuation of the Jews; their headlong haste, and destructive passions will not let them see what they ought to see, and they curse themselves, saying, His blood be upon us, and even entail the curse upon their children. Yet a merciful God did not ratify this sentence, but accepted such of them and of their children as repented; for Paul was of them, and many thousands of those who in Jerusalem believed.
St Leo the Great † AD 461 Serm. lix. 2.
The impiety of the Jews then exceeded the fault of Pilate; but he was not guiltless, seeing he resigned his own jurisdiction, and acquiesced in the injustice of others.
St Jerome † AD 420
It should be known that Pilate administered the Roman law, which enacted that every one who was crucified should first be scourged. Jesus then is given up to the soldiers to be beaten, and they tore with whips that most holy body and capacious bosom of God.
St John Chrysostom † AD 407 Hom. iii. in Cæna Dom.
See the Lord is made ready for the scourge, see now it descends upon Him! That sacred skin is torn by the fury of the rods; the cruel might of repeated blows lacerates His shoulders. Ah me! God is stretched out before man, and He, in whom not one trace of sin can be discerned, suffers punishment as a malefactor.
St Jerome † AD 420
This was done that we might be delivered from those stripes of which it is said, Many stripes shall be to the wicked. (Ps. 32:10.) Also in the washing of Pilate’s hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews.
St Hilary † AD 367
At the desire of the Priests the populace chose Barabbas, which is interpreted ‘the son of a Father,’ thus shadowing forth the unbelief to come when Antichrist the son of sin should be preferred to Christ.
Rabanus Maurus † AD 856
Barabbas also, who headed a sedition among the people, is released to the Jews, that is the Devil, who to this day reigns among them, so that they cannot have peace.
The Latin text
Chrysostomus in Matth
Quia Christus ad accusationes Iudaeorum nihil responderat, per quod posset eum Pilatus ab accusationibus Iudaeorum excusatum habere, aliud machinatur per quod eum liberare possit; unde dicitur per diem autem solemnem consueverat praeses dimittere populo vinctum unum quem voluissent
Origenes in Matth
Sic enim quasdam gratias praestant gentes eis quos subiciunt sibi, donec confirmetur super eos iugum ipsorum; tamen consuetudo haec aliquando fuit apud Iudaeos: Saul enim non interfecit Ionatham, omni populo petente eum ad vitam
Chrysostomus in Matth
Per hanc autem consuetudinem Christum eripere tentavit, ut neque umbram excusationis Iudaei sibi derelinquant. Manifestus homicida in comparatione Christi adducitur, de quo sequitur habebat autem tunc vinctum insignem, qui dicebatur Barabbas. Non simpliciter dicit latronem, sed insignem, hoc est in malitia diffamatum
Hieronymus
Iste Barabbas in Evangelio quod inscribitur iuxta Hebraeos, filius magistri eorum interpretatur, qui propter seditionem et homicidium fuerat condemnatus. Offert autem optionem eis Pilatus dimittendi quem vellent, latronem an Iesum, non dubitans Iesum potius eligendum; unde sequitur congregatis autem illis, dixit Pilatus: quem vultis dimittam vobis: Barabbam, an Iesum qui dicitur Christus?
Chrysostomus in Matth
Quasi dicat: si non vultis sicut innocentem dimittere, saltem condemnatum festivitati donetis. Si enim oportebat in peccatis manifestis existentem dimittere, multo magis in dubiis. Vide autem ordinem conversum. Petitio pro condemnatis solet esse plebis, concessio autem principis; nunc autem contrarium gestum est: princeps enim petit a plebe, et plebs ferocior redditur
Glossa
Quare autem Pilatus ad liberationem Christi laboravit, manifestat Evangelista cum subdit sciebat enim quod per invidiam tradidissent eum
Remigius
Quae autem invidia fuerit, Ioannes manifestat, qui narrat eos dixisse: ecce mundus totus post eum vadit, et si dimittimus eum sic, omnes credent in eum. Notandum etiam, quia loco eius quod Matthaeus dicit an Iesum qui dicitur Christus? Marcus dicit: vultis dimittam vobis regem Iudaeorum? Soli namque reges Iudaeorum ungebantur, et ab ipsa unctione, Christi vocabantur
Chrysostomus in Matth
Deinde subditur aliud quod sufficiens erat omnes a passione revocare; sequitur enim sedente autem illo pro tribunali, misit ad eum uxor eius dicens: nihil tibi et iusto illi. Cum demonstratione enim quae erat a rebus et somnus non parvum quid erat
Rabanus Maurus
Notandum vero, quia tribunal sedes est iudicis, solium regum, cathedrae magistrorum. In visionibus autem et somniis gentilis viri uxor hoc intellexit quod Iudaei vigilantes nec credere, nec intelligere voluerunt
Hieronymus
Nota etiam, quod gentilibus saepe a Deo somnia revelantur, et quod in Pilato et uxore eius iustum dominum confitentibus gentilis populi testimonium sit
Chrysostomus in Matth
Sed cuius gratia non ipse Pilatus somnium videbat? Quia illa magis digna erat: vel quia si Pilatus vidisset, non aequaliter sibi creditum esset; vel forte neque dixisset; propter hoc dispensatur a Deo quod mulier vidit, ut manifestum omnibus fieret. Et non simpliciter videt, sed et patitur multa: sequitur enim multa enim passa sum hodie per visum propter eum: ut scilicet a compassione quae erat ad uxorem, desidior fieret vir circa occisionem. Sed et tempus non parum conferebat; etenim eadem nocte vidit
Augustinus in Serm. de passione
Sic ergo iudex terretur in coniuge: et ut crimini Iudaeorum non praebeat in iudicio consensum, pertulit in uxoris afflictione iudicium: iudicatur ipse qui iudicat, et torquetur antequam torqueat
Rabanus Maurus
Vel aliter. Nunc demum Diabolus intelligens per Christum se spolia sua amissurum, sicut primum per mulierem mortem intulerat, ita per mulierem vult Christum de manibus Iudaeorum liberare, ne per eius mortem mortis amittat imperium
Chrysostomus in Matth
Nihil autem praemissorum Christi adversarios movit, quia eos omnino invidia excaecaverat: unde ex propria malitia plebem corrumpunt: et hoc est quod sequitur principes autem sacerdotum, et seniores persuaserunt populo ut peterent Barabbam, Iesum vero perderent
Origenes in Matth
Et est videre nunc quomodo populus Iudaeorum a senioribus suis et Iudaicae culturae doctoribus suadetur, et excitatur adversus Iesum, ut perdant eum. Sequitur respondens autem praeses ait illis: quem vultis de duobus dimitti?
Glossa
Respondisse autem dicitur Pilatus haec dicens, sive ad ea quae uxor nuntiaverat, sive ad petitionem populi, qui iuxta consuetudinem aliquem in die festo sibi dimitti petebat
Origenes in Matth
Turbae autem quasi ferae, quae spatiosam ambulant viam, voluerunt sibi Barabbam habere solutum: unde subditur at illi dixerunt: Barabbam. Ideo gens illa habet seditiones et homicidia et latrocinia, secundum quosdam gentis suae, in rebus quae foris habentur, secundum autem omnes, intus in anima. Ubi enim non est Iesus, illic lites et praelia sunt; ubi autem est, ibi sunt omnia bona et pax. Omnes etiam qui Iudaeis sunt similes, vel in dogmate, vel in vita, Barabbam sibi solvi desiderant: quicumque enim mala agit, solutus est in corpore eius Barabbas, Christus autem vinctus; qui autem bona agit, Christum habet solutum, Barabbam vinctum. Voluit autem Pilatus pudorem tantae iniquitatis eis incurrere; unde sequitur dicit illis Pilatus: quid igitur faciam de Iesu qui dicitur Christus? Non solum autem hoc, sed et mensuram colligere volens impietatis eorum. Illi autem nec hoc erubescunt, quod Pilatus Iesum Christum esse confitebatur, nec modum impietatis servant, unde sequitur dicunt omnes: crucifigatur; in quo multiplicaverunt impietatis suae mensuram, non solum homicidam postulantes ad vitam, sed etiam iustum ad mortem, et ad mortem turpissimam crucis
Rabanus Maurus
Pendentes siquidem in ligno crucifixi, clavibus ad lignum pedibus manibusque confixi, producta morte necabantur, et diu vivebant in cruce, non quia longior vita eligebatur, sed quia mors ipsa protendebatur, ne dolor citius finiretur. Verum Iudaei de morte pessima cogitabant, sed a domino, non intelligentibus eis, electa erat; ipsam enim crucem Diabolo superato erat tamquam trophaeum in frontibus fidelium positurus
Hieronymus
Cum autem hoc responderent, non statim acquievit, sed iuxta suggestionem uxoris, quae mandaverat nihil tibi et iusto illi, ipse quoque respondit; unde sequitur ait illis praeses: quid enim mali fecit? Hoc dicendo Pilatus, absolvit Iesum. Sequitur at illi magis clamabant dicentes: crucifigatur, ut impleretur quod in Psalmo 21, 17 dicitur: circumdederunt me canes multi, congregatio malignantium obsedit me: et illud Ieremiae: facta est mihi hereditas mea sicut leo in silva; dederunt super me vocem suam
Augustinus de Cons. Evang
Saepius autem Pilatus cum Iudaeis egit, volens ut dimitteretur Iesus: quod paucissimis verbis testatur Matthaeus cum subdit videns Pilatus quia nihil proficiebat, sed magis tumultus fieret: quod non diceret, nisi multum ille conatus fuisset, quamvis tacuerit quoties hoc tentavit ut erueret Iesum furori eorum. Sequitur accepta aqua, lavit manus coram populo, dicens: innocens ego sum a sanguine iusti huius
Remigius
Mos enim erat apud antiquos ut cum vellet quis se ostendere immunem ab aliquo crimine, accepta aqua, lavaret manus suas coram populo
Hieronymus
Pilatus ergo accepit aquam iuxta illud propheticum: lavabo inter innocentes manus meas, quodammodo in hoc contestans, et dicens: ego quidem innocentem volui liberare, sed quoniam seditio oritur, et rebellionis mihi contra Caesarem crimen impingitur, innocens sum a sanguine iusti huius. Iudex ergo qui cogitur contra dominum ferre sententiam, non damnat oblatum, sed arguit offerentes, iustum esse pronuntians eum qui crucifigendus est. Sequitur vos videritis, quasi dicat: ego minister legum sum, vox vestra sanguinem fundit. Sequitur et respondens universus populus dixit: sanguis eius super nos, et super filios nostros. Perseverat usque in praesentem diem haec imprecatio super Iudaeos, et sanguis domini non aufertur ab eis
Chrysostomus in Matth
Intuere autem et hic Iudaeorum multam insaniam: eorum enim impetus et perniciosa concupiscentia non permittit eos quae oportet, inspicere, et sibi maledicunt dicentes sanguis eius super nos; quin et ad filios maledictionem attrahunt, dicentes super filios nostros. Sed tamen misericors Deus eorum sententiam non firmavit; sed ex eis et eorum filiis suscepit qui poenitentiam egerunt: etenim et Paulus ex ipsis fuit et multa millia eorum qui in Hierosolymis crediderunt
Leo Papa in Serm. 8 de passione
Excessit ergo Pilati culpam facinus Iudaeorum; sed ipse evasit reatum, qui reliquit proprium iudicium, et in crimen transivit alienum; sequitur enim tunc dimisit illis Barabbam, Iesum autem flagellatum tradidit eis, ut crucifigeretur
Hieronymus
Sciendum est autem Pilatum Romanis legibus ministrasse, quibus sancitum est ut qui crucifigitur, prius flagellis verberetur. Traditur igitur Iesus militibus verberandus, et illud sanctissimum corpus pectusque Dei capax flagellis secuerunt
Augustinus in Serm. de Pass
Ecce dominus aptatur ad verbera, ecce iam caeditur: rupit sanctam cutem violentia flagellorum; repetitis ictibus crudelia verbera scapularum terga conscindunt. Proh dolor. Iacet extensus ante hominem Deus, et supplicium patitur rei in quo nullum peccati vestigium potuit inveniri
Hieronymus
Hoc autem factum est ut, quia scriptum erat: multa flagella peccatorum, illo flagello nos a verberibus liberemur. In lavacro etiam manuum Pilati, gentilium omnia opera purgantur, et ab impietate Iudaeorum nos alieni efficimur
Hilarius in Matth
Hortantibus autem sacerdotibus populus Barabbam elegit, qui interpretatur patris filius, in quo arcanum futurae infidelitatis ostenditur, Christo Antichristum peccati filium praeferendo
Rabanus Maurus
Barabbas etiam, qui seditiones faciebat in turbis, dimissus est populo Iudaeorum, idest Diabolus, qui usque hodie regnat in eis; et idcirco pacem habere non possunt
27:27
St Augustine † AD 430 de Cons. Ev. iii. 9.
After the lord’s trial comes His Passion, which Matthew thus begins, Then the soldiers of the governor took Jesus into the common hall, &c.
St Jerome † AD 420
He had been styled King of the Jews, and the Scribes and Priests had brought this charge against Him, that He claimed sovereignty over the Jewish nation; hence this mockery of the soldiers, taking away His own garments, they put on Him a scarlet cloak to represent that purple fringe which kings of old used to wear, for the diadem they put on Him a crown of thorns, and for the regal sceptre give Him a reed, and perform adoration to Him as to a king.
St Augustine † AD 430 ubi sup.
Hence we understand what Mark means by clothed him with purple; (Mark 15:17.) instead of the royal purple, this scarlet cloak was used in mockery; and there is a shade of purple which is very like scarlet. Or it may be, that Mark spoke of the purple which the cloak contained, though its colour was scarlet.
St John Chrysostom † AD 407 Hom. lxxxvii.
What should we henceforth care if any one insults us, after Christ has thus suffered? The utmost that cruel outrage could do was put in practice against Christ; and not one member only, but His whole body suffered injuries; His head from the crown, the reed, and the buffetings; His face which was spit upon; His cheeks which they smote with the palms of their hands; His whole body from the scourging, the stripping to put on the cloak, and the mockery of homage; His hands from the reed which they put into them in mimicry of a sceptre; as though they were afraid of omitting aught of indignity.
St Augustine † AD 430 ubi sup.
But Matthew seems to introduce this here as recollected from above, not that it was done at the time Pilate gave Him up for crucifixion. For John puts it before. He is given up by Pilate.
St Jerome † AD 420
All these things we may understand mystically. For as Caiaphas said that it is expedient that one man should die for the people, (John 11:50.) not knowing what he said, so these, in all they did, furnished sacraments to us who believe, though they did them with other intention. In the scarlet robe He bears the bloody works of the Gentiles; by the crown of thorns He takes away the ancient curse; with the reed He destroys poisonous animals; or He held the reed in His hand wherewith to write down the sacrilege of the Jews.
St Hilary † AD 367
Or otherwise; The Lord having taken upon Him all the infirmities of our body, is then covered with the scarlet coloured blood of all the martyrs, to whom is due the kingdom with Him; He is crowned with thorns, that is, with the sins of the Gentiles who once pierced Him, for there is a prick in thorns of which is woven the crown of victory for Christ. In the reed, He takes into His hand and supports the weakness and frailty of the Gentiles; and His head is smitten therewith that the weakness of the Gentiles sustained by Christ’s hand may rest on God the Father, who is His head.
Origen † AD 253
Or, The reed was a mystery signifying that before we believed we trusted in that reed of Egypt, or Babylon, or of some other kingdom opposed to God, which He took that He might triumph over it with the wood of the cross. With this reed they smite the head of Christ, because this kingdom ever beats against God the Father, who is the head of the Saviour.
Remigius † AD 908
Or otherwise, By the scarlet robe is denoted the Lord’s flesh, which is spoken of as red by reason of shedding of His blood; by the crown of thorns His taking upon Him our sins, because He appeared in the likeness of sinful flesh. (Rom. 8:3.)
Rabanus Maurus † AD 856
They smite the head of Christ with a reed, who speak against His divinity, and endeavour to maintain their error by the authority of Holy Scripture, which is written by a reed. They spit upon His face who reject in abominable words the presence of His grace, and deny that Jesus is come in the flesh. And they mock Him with adoration who believe on Him, but despise Him with perverse works.
St Augustine † AD 430 Quæst. Ev. ii. in fin.
That they took from off the Lord in His passion His own garment, and put on Him a coloured robe, denotes those heretics who said that He had a shadowy, and not a real body.
The Latin text
Augustinus de Cons. Evang
Post accusationes Christi, consequens est ut ipsam domini passionem videamus, quam Matthaeus sic incipit: tunc milites praesidis suscipientes Iesum in praetorio, congregaverunt ad eum universam cohortem
Hieronymus
Quia enim rex Iudaeorum fuerat appellatus, et hoc ei Scribae et sacerdotes crimen obiecerant, quod sibi in populo Israel usurparet imperium, illudentes hoc faciunt, ut nudatum pristinis vestibus induant chlamydem coccineam pro rufo linteo, quo reges veteres utebantur, et pro diademate imponant ei coronam spineam, pro sceptro regali dent calamum, et adorent quasi regem; et hoc est quod subditur et exuentes eum, chlamydem coccineam circumdederunt ei, et plectentes coronam de spinis posuerunt super caput eius
Augustinus de Cons. Evang
Per hoc autem intelligitur Marcum dixisse indutum purpura. Pro regia enim purpura chlamys illa coccinea ab illudentibus adhibita erat; et est rubra quaedam purpura cocco simillima. Potest etiam fieri ut purpuram etiam Marcus commemoraverit, quam chlamys habebat, quamvis esset coccinea
Chrysostomus in Matth
Quae igitur erit nobis cura de reliquo, si contumelias ab alieno patiamur, postquam Christus hoc passus est? Etenim quod fiebat in Christum, ultimus terminus contumeliae erat; nec una particula tantum, sed universum corpus patiebatur iniurias: caput per coronam et arundinem et colaphos; facies, quia conspuebatur; genae, quia alapis caedebantur; corpus totum per flagella, et quia denudatum est per circumdationem chlamydis, et per fictam adorationem; manus per arundinem, quam dederunt ei pro sceptro; ac si timerent ne aliquid praetermitterent gravissimae praesumptionis
Augustinus de Cons. Evang
Apparet autem Matthaeum recapitulando ista commemorasse, non quod tunc factum sit cum eum Pilatus crucifigendum tradidisset. Ioannes enim antequam quam diceret quod eum Pilatus crucifigendum tradiderit, ista commemoravit
Hieronymus
Nos autem omnia haec intelligamus mystice. Quomodo enim Caiphas dixit: oportet unum hominem mori pro omnibus, nesciens quid diceret; sic et isti quodcumque fecerunt, licet alia mente fecerint, tamen nobis qui credimus, sacramenta tribuebant. In chlamyde coccinea, opera gentium cruenta sustentat; in corona spinea maledictum solvit antiquum; in calamo venenata occidit animalia; sive calamum tenebat in manu, ut sacrilegium scriberet Iudaeorum
Hilarius in Matth
Vel aliter. Susceptis omnibus corporis nostri infirmitatibus a domino, omnium deinde martyrum, quibus regnum secum erat debitum, sanguine cocci colore perfunditur, spinis quoque, idest compungentium quondam peccatis gentium, coronatur: est enim aculeus in spinis, ex quibus Christo victoriae corona contexitur. In calamo vero earumdem gentium infirmitas atque inanitas manu comprehensa firmatur; quin etiam capiti eius illiditur, ut infirmitas gentium manu Christi comprehensa etiam in Deum patrem, qui caput eius est, conquiescat
Origenes in Matth
Vel calamus mysterium fuit, quod priusquam crederemus, confidebamus in virga arundinea Aegypti, vel cuiuscumque regni contrarii Deo; quem accepit, ut triumphet eum in ligno crucis. Percutiunt autem cum hoc calamo caput Christi Iesu, quoniam semper regnum illud verberat Deum patrem caput salvatoris
Remigius
Vel aliter. Per chlamydem coccineam caro domini designatur, quae rubra dicitur propter sanguinis effusionem; per spineam coronam susceptio peccatorum nostrorum, quia in similitudinem carnis peccati apparuit
Rabanus Maurus
Calamo igitur Christi caput percutiunt qui divinitati eius contradicentes, errorem suum auctoritate sanctae Scripturae, quae calamo scribitur, confirmare conantur. Spuunt in faciem eius qui praesentiam gratiae illius verbis execrandis respuunt, et Iesum in carne venisse denegant. Falso autem illum adorant qui in eum credunt, sed perversis actibus despiciunt
Augustinus de quaest. Evang
Quod autem dominum in passione exuerunt veste propria, et induerunt fucata, signati sunt haeretici, qui eum dicunt verum corpus non habuisse, sed fictum
27:31
The Gloss non occ. Aug. de Cons. Ev. iii. 9.
After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion.
St Augustine † AD 430
This is to be understood to have been done at the end of all, when He was led off to crucifixion after Pilate had delivered Him up to the Jews.
St Jerome † AD 420
It is to be noted, that when Jesus is scourged and spit upon, He has not on His own garments, but those which He took for our sins; but when He is crucified, and the show of His mockery is completed, then He takes again His former garments, and His own dress, and immediately the elements are shaken, and the creature gives testimony to the Creator.
Origen † AD 253
Of the cloak it is mentioned that they took it off Him, but of the crown of thorns the Evangelists have not spoken, so that there are now no longer those ancient thorns of ours, since Jesus has taken them from us upon His revered head.
St John Chrysostom † AD 407 Hom. de Cruc. et Lat. ii.
The Lord would not suffer under a roof, or in the Jewish Temple, that you should not suppose that He was offered for that people alone; but without the city, without the walls, that you might know that the sacrifice was common, that it was the offering of the whole earth, that the purification was general.
St Jerome † AD 420
Let none think that John’s narrative contradicts this place of the Evangelist. John says that the Lord went forth from the prætorium bearing His cross; Matthew tells, that they found a man of Cyrene upon whom they laid Jesus’ cross. We must suppose that as Jesus went out of the prætorium, He was bearing His cross, and that afterwards they met Simon, whom they compelled to bear it.
Origen † AD 253
Or, as they went out, they laid hold of Simon, but when they drew near to the place in which they would crucify Him, they laid the cross upon Him that He might bear it. Simon obtained not this office by chance, but was brought to the spot by God’s providence, that he might be found worthy of mention in the Scriptures of the Gospel, and of the ministry of the cross of Christ. And it was not only meet that the Saviour should carry His cross, but meet also that we should take part therein, filling a carriage so beneficial to us, ἀγγαρεία. Yet would it not have so profited us to take it on us, as we have profited by His taking it upon Himself.
St Jerome † AD 420
Figuratively, the nations take up the cross, and the foreigner by obedience bears the ignominy of the Saviour.
St Hilary † AD 367
For a Jew was not worthy to bear Christ’s cross, but it was reserved for the faith of the Gentiles both to take the cross, and to suffer with Him.
Remigius † AD 908
For this Simon was not a man of Jerusalem, but a foreigner, and denizen, being a Cyrenean; Cyrene is a town of Lybia. Simon is interpreted ‘obedient,’ and a Cyrenean ‘an heir;’ whence he well denotes the people of the Gentiles, which was strange to the testaments of God, but by believing became a fellow-citizen of the saints, of the household, and an heir of God.
St Gregory the Great † AD 604 Hom. in. Ev. xxxii. 3.
Or otherwise; By Simon who bears the burden of the Lord’s cross are denoted those who are abstinent and proud; these by their abstinence afflict their flesh, but seek not within the fruit of abstinence. Thus Simon bears the cross, but does not die thereon, as these afflict the body, but in desire of vain-glory live to the world.
Rabanus Maurus † AD 856
Golgotha is a Syriac word, and is interpreted Calvary.
St Jerome † AD 420
I have heard Calvary expoundedb as the spot in which Adam was buried, as though it had been so called from the head of the old man being buried there. A plausible interpretation, and agreeable to the ears of the people, yet not a true one. Without the city outside the gate are the places where criminals are executed, and these have got the name of Calvary, that is, of the beheaded. And Jesus was crucified there, that where the plot of criminals had been, there might be set up the flag of martyrdom. But Adam was buried near Ebron and Arbee, as we read in the volume of Jesus the son of Navec.
St Hilary † AD 367
Such is the place of the cross, set up in the centre of the earth, that it might be equally free to all nations to attain the knowledge of God.
St Augustine † AD 430 de Cons. Ev. iii. 11.
And they gave him to drink wine mingled with gall. Mark says, mingled with myrrh. Matthew put gall (Mark 15:23.) to express bitterness, but wine mingled with myrrh is very bitter; though indeed it might be, that gall together with myrrh would make the most bitter.
St Jerome † AD 420
The bitter vine makes bitter wine; this they gave the Lord Jesus to drink, that that might be fulfilled which was written, They gave me also gall for my meat. (Ps. 69:21.) And God addresses Jerusalem, I had planted there a true vine, how art thou turned into the bitterness of a strange vine? (Jer. 2:21.)
St Augustine † AD 430 ubi sup.
And when he had tasted thereof, he would not drink. That Mark says, But he received it not, we understand to mean that He would not receive it to drink thereof. For that He tasted it Matthew bears witness; so that Matthew’s, He could not drink thereof, means exactly the same as Mark’s, He received it not; only Mark does not mention His tasting it. That He tasted but would not drink of it, signifies that He tasted the bitterness of death for us, but rose again the third day.
St Hilary † AD 367
Or, He therefore refused the wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.
The Latin text
Glossa
Postquam Evangelista commemoravit ea quae ad illusionem Christi pertinent, nunc narrare incipit processum crucifixionis ipsius: unde dicitur et postquam illuserunt ei, exuerunt eum chlamyde, et induerunt eum vestimentis suis, et duxerunt eum ut crucifigerent
Augustinus de Cons. Evang
Hoc autem in fine factum esse intelligitur, cum iam duceretur ad crucifigendum; postquam scilicet Pilatus tradidit eum Iudaeis
Hieronymus
Notandum autem, quod quando flagellatur Iesus et conspuitur, non habet propria vestimenta, sed ea quae propter peccata nostra sumpserat; cum autem crucifigitur et illusionis pompa praeterierit, tunc pristinas vestes recipit, et proprium assumit ornatum; statimque elementa turbantur, et creatori dat testimonium creatura
Origenes in Matth
Et de chlamyde quidem scriptum est, quoniam denuo expoliaverunt eum; Dei corona autem spinea nihil tale Evangelistae scripserunt; ut iam non sint spinae nostrae antiquae, postquam semel eas a nobis abstulit Iesus super venerabile caput suum
Chrysostomus in Serm. de passione
Non autem voluit dominus pati sub tecto, non in templo Iudaico, ne putares pro illa tantum plebe oblatum: et ideo foras civitatem, foras muros, ut scias sacrificium esse commune quod totius terrae est oblatio, quod communis est purificatio; et hoc signatur cum dicitur exeuntes invenerunt hominem Cyrenaeum nomine Simonem: hunc angariaverunt ut tolleret crucem eius
Hieronymus
Ne quis autem putet huic loco Evangelistae Ioannis historiam esse contrariam: ille enim dicit, exeuntem dominum de praetorio portasse crucem suam; Matthaeus autem refert, quod invenerunt hominem Cyrenaeum, cui imposuerunt crucem Iesu. Sed hoc intelligendum est quod egrediens de praetorio Iesus, ipse portaverit crucem suam; postea obviam habuerunt Simonem, cui portandam crucem imposuerunt
Origenes in Matth
Aut egressi quidem angariaverunt Simonem; appropinquantes autem ad locum in quo eum fuerant suspensuri, imposuerunt crucem et ipsi, ut ipse eam portaret. Non fortuito autem angariatus est Simon; sed secundum dispositionem Dei ductus est ad hoc ut evangelica Scriptura dignus inveniretur, et ministerio crucis Christi. Non solum autem salvatorem conveniebat accipere crucem suam, sed et nos conveniebat eam portare, salutarem nobis angariam adimplentes; nec tamen sic profecisset nobis eam accipere, sicut cum ipse eam accepit
Hieronymus
Mystice Christum suscipiunt nationes, et peregrinus obediens portat ignominiam salvatoris
Hilarius in Matth
Indignum enim Iudaeis erat Christi crucem ferre, quia fidei gentium erat in reliquum et crucem accipere et compati
Remigius
Iste enim Simon non erat Hierosolymita, sed peregrinus et advena, scilicet Cyrenaeus: Cyrene enim civitas est Lybiae. Interpretatur autem Simon obediens, Cyrenaeus heres; unde pulchre per eum designatur populus gentium, qui peregrinus erat testamentorum Dei, sed credendo factus est civis sanctorum, et domesticus et heres Dei
Gregorius in Evang. et Moralium
Vel aliter. Per Simonem, qui crucem dominicam in angariam portat, designantur abstinentes et arrogantes: quia per abstinentiam quidem carnem afficiunt, sed fructum abstinentiae interius non requirunt; unde idem Simon crucem portat, sed non moritur, quia abstinentes et arrogantes per abstinentiam quidem corpus afficiunt, sed per desiderium gloriae mundo vivunt. Sequitur et venerunt in locum qui dicitur Golgotha, quod est Calvariae locus
Rabanus Maurus
Golgotha enim Syrum nomen est, et interpretatur Calvaria
Hieronymus
Audivi quemdam exposuisse Calvariae locum, in quo sepultus est Adam; et ideo sic appellatum, quia ibi antiqui hominis sit conditum caput. Favorabilis interpretatio et mulcens aurem populi, nec tamen vera. Extra urbem enim et foris portam loca sunt in quibus truncantur capita damnatorum, et Calvariae, idest decollatorum, sumpsere nomen. Propterea autem ibi crucifixus est Iesus, ut ubi prius erat area damnatorum, ibi erigerentur vexilla martyrii. Adam vero sepultum iuxta Ebron et Arbee, in Iesu filii Nave volumine legimus
Hilarius in Matth
Locus autem crucis talis est, ut positus in medio terrae, ad capessendam Dei cognitionem universis gentibus esset aequalis. Sequitur et dederunt ei vinum bibere cum felle mixtum
Augustinus de Cons. Evang
Hoc Marcus ita narrat: et dabant ei bibere myrrhatum vinum. Fel quippe pro amaritudine Matthaeus posuit: myrrhatum enim vinum amarissimum est: quamquam fieri possit ut fel et myrrha vinum amarissimum redderent
Hieronymus
Amara vitis amarum vinum facit; quo potant dominum Iesum, ut impleatur quod scriptum est: dederunt in cibum meum fel. Et Deus loquitur ad Ierusalem: ego te plantavi vineam veram; quomodo facta es in amaritudinem vitis alienae? Et cum gustasset, noluit bibere
Augustinus de Cons. Evang
Quod autem Marcus ait: et non accepit, intelligitur: non accepit ut biberet; gustavit autem, sicut Matthaeus testis est; et quod idem Matthaeus ait noluit bibere; hoc Marcus dixit: non accepit. Tacuit etiam, quod gustavit; quod autem cum gustasset noluit bibere, hoc indicat, quod gustaverit quidem pro nobis mortis amaritudinem, sed tertia die resurrexit
Hilarius in Matth
Vel ideo oblatum vinum felle admixtum bibere recusavit: non enim aeternae gloriae incorruptioni peccatorum amaritudo miscetur
27:35
The Gloss non occ.
Having described how Christ was led to the scene of His Passion, the Evangelist proceeds to the Passion itself, describing the kind of death; And they crucified him.
St Augustine † AD 430 Lib. 83. Quæst. q. 25.
The Wisdom of God took upon Him man, to give us an example how we might live rightly. It pertains to right life not to fear things that are not to be feared. But some men who do not fear death in itself, yet dread some kinds of death. That no sort of death is to be feared by the man who lives aright, was to be shewn by this Man’s cross. For of all the modes of death none was more horrible and fearful than this.
St Augustine † AD 430 in Serm. non occ.
Let your holiness consider of what might is the power of the cross. Adam set at nought the commandment, taking the apple from the tree; but all that Adam lost, Christ found upon the cross. The ark of wood saved the human race from the deluge of waters; when God’s people came out of Egypt, Moses divided the sea with his rod, overwhelmed Pharaoh, and redeemed God’s people. The same Moses changed the bitter water into sweet by casting wood into it. By the rod the refreshing stream was drawn out of the rock; that Amalech might be overcome, Moses’ outstretched hands were supported upon his rod; the Law of God is entrusted to the wooden ark of the covenant, that thus, by these steps we may come at last to the wood of the cross.
St John Chrysostom † AD 407 Hom. de Cruc. et Lat. ii.
He suffered on a lofty cross, and not under a roof, to the end that the nature of the air might be purified; the earth also partook a like benefit, being cleansed by the blood that dropped from His side.
The Gloss ap. Anselm.
The shape of the cross seems also to signify the Church spread through the four quarters of the earth.
Rabanus Maurus † AD 856
Or, according to the practical exposition, the cross in respect of its broad transverse piece signifies the joy of him that works, for sorrow produces straitness; for the broad part of the cross is in the transverse beam to which the hands are fastened, and by the hands we understand works. By the upper part to which the head is fastened is denoted our looking for retribution from the supreme righteousness of God. The perpendicular part on which the body is stretched denotes endurance, whence the patient are called ‘long-suffering.’ (longamines) The point that is fixed into the ground shadows forth the invisible part of a sacrament.
St Hilary † AD 367
Thus on the tree of life the salvation and life of all is suspended.
St Augustine † AD 430 de Cons. Ev. iii. 12.
Matthew shortly says, They parted his garments, casting lots; but John explains more fully how it was done. The soldiers, when they had crucified him, look his garments, and made four parts, to every soldier a part; and also his coat; now the coat was without seam. (John 19:23.)
St John Chrysostom † AD 407
It is to be noted, that this is no small degradation of Christ. For they did this as to one utterly abject and worthless, yet for the thieves they did not the same. For they share the garments only in the case of condemned persons so mean and poor as to possess nothing more.
St Jerome † AD 420
This which was now done to Christ had been prophesied in the Psalm, They parted my garments among them, and cast lots upon my vesture. (Ps. 22:18.) It proceeds, And sitting down, they watched him there. This watchfulness of the soldiers and of the Priests has proved of use to us in making the power of His resurrection greater and more notorious. And they set up over his head his accusation written, This is Jesus, the King of the Jews. I cannot sufficiently wonder at the enormity of the thing, that having purchased false witnesses, and having stirred up the unhappy people to riot and uproar, they found no other plea for putting Him to death, than that He was King of the Jews; and this perhaps they set up in mockery.
Remigius † AD 908
It was divinely provided that this title should be set up over His head, that the Jews might learn that not even by putting Him to death could they avoid having Him for their King; for in the very instrument of His death He not only did not lose, but rather confirmed His sovereignty.
Origen † AD 253
The High Priest also in obedience to the letter of the Law wore on his head the writing, ‘Holiness to the Lord,’ but the true High Priest and King, Jesus, bears on His cross the title, This is the King of the Jews; when ascending to His Father, instead of His own name with its proper letters, He has the Father Himself.
Rabanus Maurus † AD 856
For because He is at once King and Priest, when He would offer the sacrifice of His flesh on the altar of the cross, His title set forth His regal dignity. And it is set over and not beneath the cross, because though He suffered for us on the cross with the weakness of man, the majesty of the King was conspicuous above the cross; and this He did not lose, but rather confirmed, by the cross.
St Jerome † AD 420 non occ.
As Christ was made for us a curse of the cross, so for the salvation of all He is crucified as guilty among the guilty.
St Leo the Great † AD 461 Serm. 55, 1.
Two thieves were crucified with him, one on the right hand and one on the left, that in the figure of His cross might be represented that separation of all mankind which shall be made in His judgment. The Passion then of Christ contains a sacrament of our salvation, and of that instrument which the wickedness of the Jews provided for His punishment, the power of the Redeemer made a step to glory.
St Hilary † AD 367
Or otherwise; Two thieves are set up on His right and left hand, to signify that the entire human race is called to the Sacrament of the Lord’s Passion; but because there shall be a division of believers to the right, and unbelievers to the left, one of the two who is set on His right hand is saved by the justification of faith.
Remigius † AD 908 ap. Gloss. ord.
Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.
The Latin text
Glossa
Praemisso quomodo Christus ad locum passionis est ductus, hic Evangelista ipsam passionem prosequitur, genus mortis exponens, cum dicit postquam autem crucifixerunt eum
Augustinus in Lib. 83 quaestionum
Sapientia quidem Dei hominem ad exemplum quo recte viveremus, suscepit. Pertinet autem ad vitam rectam ea quae non sunt metuenda non metuere. Sunt autem homines qui quamvis mortem ipsam non timeant, genus tamen mortis horrescunt. Ut ergo nullum mortis genus recte viventi homini metuendum esset, illius hominis cruce ostendendum fuit. Nihil enim erat inter omnia genera mortis, illo genere execrabilius et formidabilius
Augustinus in Serm. de passione
Quantum autem valeat virtus crucis, advertat sanctitas vestra. Contempsit Adam praeceptum, accipiens ex arbore pomum; sed quicquid Adam perdidit, Christus in cruce invenit. De diluvio aquarum humanum genus arca lignea liberavit; de Aegypto Dei populo recedente, Moyses mare virga divisit, Pharaonem prostravit, et populum Dei redemit. Idem Moyses lignum in aquam misit, et amaram aquam in dulcedinem commutavit. Ex lignea virga de spirituali petra salutaris unda profertur: et ut Amalec vinceretur, circa virgam Moyses expansis manibus extenditur: et lex Dei arcae testamenti creditur ligneae: ut his omnibus ad lignum crucis, quasi per gradus quosdam, veniatur
Chrysostomus in Serm. de passione
Ideo et in excelso ligno, non sub tecto, passus est, ut etiam ipsius aeris natura mundetur; sed et terra simile beneficium sentiebat, decurrentis de latere sanguinis stillatione mundata
Glossa
Lignum etiam crucis significare videtur Ecclesiam in quatuor mundi partibus diffusam
Rabanus Maurus
Vel secundum moralem sensum, crux per suam latitudinem significat hilaritatem operantis, quia tristitia angustias facit: latitudo enim crucis est in traverso ligno, ubi figuntur manus; per manus autem opera intelligimus. Per altitudinem autem, cui caput adiungitur, significatur expectatio retributionis de sublimi iustitia Dei. Longitudo autem qua totum corpus extenditur, tolerantiam designat: unde longanimes dicuntur qui tolerant. Profundum autem quod terrae infixum est, secretum sacramenti praefigurat
Hilarius in Matth
Sic ergo in ligno vitae cunctorum salus et vita suspenditur; unde dicitur postquam autem crucifixerunt eum, diviserunt vestimenta eius, sortem mittentes
Augustinus de Cons. Evang
Hoc breviter a Matthaeo dictum est; Ioannes autem distinctius explicat quemadmodum gestum est: milites cum crucifixissent eum, acceperunt vestimenta eius, et fecerunt quatuor partes, unicuique militi partem, et tunicam. Erat autem tunica inconsutilis
Chrysostomus in Matth
Notandum ergo, quod non parva haec abiectio Christi erat: quasi enim circa dehonoratum et omnium vilissimum in Christo hoc agebant; in latronibus autem nihil tale operati sunt. Dividere enim vestimenta in condemnatis valde vilibus et abiectis fit, et nihil aliud habentibus
Hieronymus
Hoc autem quod circa Christum gestum est, in Psalmo 22, 19 fuerat prophetatum; et ideo sequitur ut adimpleretur quod dictum est per prophetam dicentem: diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. Sequitur et sedentes servabant eum, scilicet milites. Diligentia militum et sacerdotum nobis profuit, ut maior et apertior resurgentis virtus appareat. Sequitur et imposuerunt super caput eius causam ipsius scriptam: hic est Iesus rex Iudaeorum. Non possunt autem digne admirari pro rei magnitudine, quod emptis falsis testibus, et ad seditionem clamoremque infelici populo concitato, nullam aliam invenerunt causam interfectionis eius, nisi quod rex Iudaeorum esset: et illi forsitan illudentes ridentesque hoc fecerunt
Remigius
Divinitus autem procuratum fuit ut talis titulus super caput eius poneretur, ut per hoc Iudaei agnoscerent quoniam nec etiam occidendo facere potuerunt ut eum regem non haberent: per mortis enim patibulum non amisit imperium, sed potius corroboravit
Origenes in Matth
Et princeps quidem sacerdotum, secundum litteram legis, portabat in capite suo sanctificationem domini scriptam; verus autem princeps sacerdotum et rex Iesus in cruce quidem habet scriptum hic est rex Iudaeorum; ascendens autem ad patrem, pro litteris et pro nomine quo nominatur, habet ipsum patrem
Rabanus Maurus
Quia enim rex simul et sacerdos est, cum suae carnis hostiam in altari crucis offerret, regis quoque dignitatem titulus praetendit; qui non infra, sed supra crucem ponitur: quia licet in cruce pro nobis hominis infirmitate dolebat, super crucem tamen regis maiestas fulgebat; quam per crucem non perdidit, sed potius confirmavit. Sequitur tunc crucifixi sunt cum eo duo latrones, unus a dextris, et unus a sinistris
Hieronymus
Sicut enim pro nobis maledictum crucis factus est Christus, sic pro omnium salute inter noxios quasi noxius crucifigitur
Leo Papa in Serm. 4 de passione
Duo autem latrones, unus ad dexteram et unus ad sinistram, crucifiguntur, ut ipsa patibuli specie monstraretur illa quae in iudicio ipsius omnium hominum est facienda discretio. Passio igitur Christi salutis nostrae continet sacramentum; et de instrumento quod iniquitas Iudaeorum paravit ad poenam, potentia redemptoris, gradum fecit ad gloriam
Hilarius in Matth
Vel aliter. Duo latrones laevae ac dexterae affiguntur, omnem humani generis universitatem vocari ad sacramentum passionis domini ostendentes; sed quia per diversitatem fidelium ac infidelium fit omnium secundum dexteram sinistramque divisio, unus ex duobus ad dexteram eius situs, fidei iustificatione salvatur
Remigius
Vel per istos duos latrones designantur omnes qui arctioris vitae continentiam apprehendunt: quicumque enim sola intentione placendi Deo hoc faciunt, designantur per illum qui a dextris Dei crucifixus est; qui vero pro appetitu humanae laudis vel aliqua minus digna intentione, designantur per illum qui a sinistris crucifixus est
27:39
St John Chrysostom † AD 407
Having stripped and crucified Christ, they go yet further, and seeing Him on the cross revile Him.
St Jerome † AD 420
They revile him because they passed by that way, and would not walk in the true way of the Scriptures. They wagged their heads, because they had just before shifted their feet, and stood not upon a rock. The foolish rabble cast the same taunt against Him that the false witnesses had invented, Aha! thou that destroyest the temple of God and rebuildest it in three days.
Remigius † AD 908
Aha! is an interjection of taunt and mockery.
St Hilary † AD 367
What forgiveness then for them, when by the resurrection of His body they shall see the temple of God rebuilt within three days?
St John Chrysostom † AD 407
And as beginning to extenuate His former miracles, they add, Save thyself; if thou be the Son of God, come down from the cross.
St John Chrysostom † AD 407 Hom. de Cruc. et Latr. ii.
But He, on the contrary, does not come down from the cross, because He is the Son of God; for He therefore came that He might be crucified for us.
St Jerome † AD 420
Even the Scribes and Pharisees reluctantly confess that He saved others. Your own judgment then condemns you, for in that He saved others, He could if He would have saved Himself.
Pseudo-Chrysostom
d But attend to this speech of these children of the Devil, how they imitate their father’s speech. The Devil said, If thou be the Son of God, cast thyself down; (Matt. 4:6.) and they say now, If thou be the Son of God, come down from the cross.
St Leo the Great † AD 461 Serm. 55. 2.
From what source of error, O Jews, have ye sucked in the poison of such blasphemies? What teacher delivered it to you? What learning moved you to think that the true King of Israel, that the veritable Son of God, would be He who would not suffer Himself to be crucified, and would set free His body from the fastenings of the nails? Not the hidden meaning of the Law, not the mouths of the Prophets. Had ye indeed ever read, I hid not my face from the shame of spitting; (Is. 50:6.) or that again, They pierced my hands and my feet, they told all my bones. (Ps. 22:16.) Where have ye ever read that the Lord came down from the cross? But ye have read, The Lord hath reigned from the tree.e
Rabanus Maurus † AD 856
Had He then been prevailed on by their taunts to leave the cross, He would not have proved to us the power of endurance; but He waited enduring their mockery; and He who would not come down from the cross, rose again from the tomb.
St Jerome † AD 420
But unworthy of credit is that promise, And we will believe him. For which is greater, to come down while yet alive from the cross, or to rise from the tomb when dead? Yet this He did, and ye believed not; therefore neither would ye have believed if He had come down from the cross. It seems to me that this was a suggestion of the dæmons. For immediately when the Lord was crucified they felt the power of the cross, and perceived that their strength was broken, and therefore contrive this to move Him to come down from the cross. But the Lord, aware of the designs of His foes, remains on the cross that He may destroy the Devil.
St John Chrysostom † AD 407
He trusted in God, let him now deliver him, if he will. O most foul! Were they therefore not Prophets or righteous men, because God did not deliver them out of their perils? But if He would not oppose their glory, which accrued to them out of the perils which you brought upon them, much more in this man ought you not to be offended because of what He suffers; what He has ever said ought to remove any such suspicion. When they add, Because he said, I am the Son of God, they desire to intimate that He suffered as an impostor and seducer, and as making high and false pretences. And not only the Jews and the soldiers from below, but from above likewise. The thieves, which were crucified with him, cast the same in his teeth.
St Augustine † AD 430 de Cons. Ev. iii. 16.
It may seem that Luke contradicts this, when he describes one of the robbers as reviling Him, and as therefore rebuked by the other. But we may suppose that Matthew, shortly alluding to the circumstance, has used the plural for the singular, as in the Epistle to the Hebrews we have, Hare stopped the months of lions, (Heb. 11:33.) when Daniel only is spoken of. And what more common way of speaking than for one to say, See the country people insult me, when it is one only who has done so. If indeed Matthew had said that both the thieves had reviled the Lord, there would be some discrepancy; but when he says merely, The thieves, without adding ‘both,’ we must consider it as that common form of speech in which the singular is signified by the plural.
St Jerome † AD 420
Or it may be said that at first both reviled Him; but when the sun had withdrawn, the earth was shaken, the rocks were rent, and the darkness increased, one believed on Jesus, and repaired his former denial by a subsequent confession.
St John Chrysostom † AD 407
At first both reviled Him, but afterwards not so. For that you should not suppose that the thing was arranged by any collusion, and that the thief was not a thief, he shews you by his wanton reproaches, that even after he was crucified he was a thief and a foe, but was afterwards totally changed.
St Hilary † AD 367
That both the thieves cast in His teeth the manner of His Passion, shews that the cross should be an offence to all mankind, even to the faithful.
St Jerome † AD 420
Or, in the two thieves both nations, Jews and Gentiles, at first blasphemed the Lord; afterwards the latter terrified by the multitude of signs did penitence, and thus rebukes the Jews, who blaspheme to this day.
Origen † AD 253
The thief who was saved may be a sign of those who after many sins have believed on Christ.
The Latin text
Chrysostomus in Matth
Cum Christum denudassent et crucifixissent, ultra procedunt, et in cruce videntes affixum exprobrant ei: unde dicitur praetereuntes autem blasphemabant eum moventes capita sua
Hieronymus
Blasphemabant quidem, quia praetergrediebantur viam, et in vero itinere Scripturarum ambulare nolebant. Movebant autem capita sua, quia iam ante moverant pedes, et non stabant supra petram. Idipsum autem insultans dicit fatuus populus, quod falsi testes confixerant; unde sequitur et dicentes: vah, qui destruis templum Dei, et in triduo illud reaedificas
Remigius
Vah interiectio est insultantis, sive irridentis
Hilarius in Matth
Quid ergo veniae erit, cum post triduum reaedificatum templum Dei in corporis resurrectione cernetur?
Chrysostomus in Matth
Et quasi prioribus signis incipientes detrahere, subiungunt salva temetipsum. Si filius Dei es, descende de cruce
Chrysostomus in Serm. de passione
Sed e contrario, quia filius Dei est, ideo non descendit de cruce: nam ideo venit ut crucifigeretur pro nobis. Sequitur similiter et principes sacerdotum illudentes cum Scribis et senioribus dicebant: alios salvos fecit, seipsum non potest salvum facere
Hieronymus
Etiam nolentes Scribae et Pharisaei confitentur quod alios salvos fecerit. Itaque vestra vos condemnat sententia: qui enim alios salvos fecit, utique si vellet, et seipsum salvare poterat. Sequitur si rex Israel est, descendat nunc de cruce; et credimus ei
Chrysostomus in Serm. de passione
Considera autem nunc vocem filiorum Diaboli, quomodo imitantur vocem paternam. Diabolus enim dicebat: mitte te deorsum, si filius Dei es; et Iudaei dicunt si filius Dei es, descende de cruce
Leo Papa in Serm. 4 de passione
De quo erroris fonte, Iudaei, talium blasphemiarum venena potastis? Quis vobis magister tradidit? Quae doctrina persuasit, quod illum regem Israel, illum Dei filium credere debeatis, qui se aut crucifigi non sineret, aut a confixione clavorum liberum corpus excuteret? Non hoc vobis legis mysteria aut prophetarum ora cecinerunt, sed illud vere legistis: faciem meam non averti a confusione sputorum. Et iterum: foderunt manus meas et pedes meos; dinumeraverunt omnia ossa mea. Numquid legistis: dominus descendit de cruce? Sed legistis: dominus regnavit a ligno
Rabanus Maurus
Si autem tunc de cruce surgeret, insultantibus cedens, virtutem nobis patientiae non demonstraret; sed expectavit paululum, irrisionem sustinuit; et qui de cruce surgere noluit, de sepulcro resurrexit
Hieronymus
Fraudulenta autem est promissio cum addunt et credimus ei. Quid enim plus est, de cruce adhuc viventem descendere, an de sepulcro mortuum resurgere? Resurrexit, et non credidistis; ergo etiam si de cruce descenderet, non crederetis. Sed mihi videntur hoc Daemones immittere. Statim enim ut crucifixus est dominus, senserunt virtutem crucis et intellexerunt fractas vires suas esse; et hoc agunt ut de cruce descendat. Sed dominus sciens adversariorum insidias, permanet in patibulo, ut Diabolum destruat. Sequitur confidit in Deo: liberet eum nunc si vult
Chrysostomus in Matth
O inquinati valde. Numquid prophetae et iusti non erant, quia eos non eripuit a periculis Deus? Si autem illorum gloriae non obfuit quod eis pericula induxistis: multo magis in isto non oportebat vos scandalizari per ea quae patitur, quia semper per ea quae dixit, hanc vestram removit suspicionem. Sequitur dixit enim: quia filius Dei sum; per quod ostendere volebant eum pati ob seductoris et erronei causam, et sicut superbum et vane gloriantem in his quae dicebat. Sic ergo non solum Iudaei et milites desubtus eum deridebant, sed et desuper latrones cum eo crucifixi; unde sequitur idipsum autem et latrones, qui crucifixi erant cum eo, improperabant ei
Augustinus de Cons. Evang
Potest autem putari Lucas repugnare ei quod hic dicitur, qui dicit, quod unus de latronibus blasphemabat eum, quem alter increpabat, nisi intelligamus Matthaeum breviter restringentem hunc locum, pluralem numerum pro singulari posuisse: sicut in epistola ad Hebraeos legimus pluraliter dictum: clauserunt ora leonum, cum solus Daniel significari intelligatur. Quid autem usitatius quam ut aliquis dicat: en rustici mihi insultant, etiamsi unus insultet? Esset autem contrarium, si Matthaeus dixisset ambos latrones conviciatos domino; cum vero dictum est latrones, nec additum est ambo, potuit usitato locutionis modo per pluralem numerum significari
Hieronymus
Vel potest dici, quod primum uterque simul blasphemaverit; deinde, sole fugiente, terra commota, saxisque diruptis, et ingruentibus tenebris, unus crediderit in Iesum, et priorem negationem sequenti confessione emendaverit
Chrysostomus in Matth
Ut enim non existimes ex quadam conniventia id gestum fuisse, neque latronem fuisse qui latro videbatur; a contumelia ostendit tibi quoniam etiam in cruce positus latro erat et inimicus, et repente transmutatus est
Hilarius in Matth
Quod autem latrones ambo conditionem ei passionis exprobrant, universis etiam fidelibus scandalum crucis futurum esse significat
Hieronymus
Vel in duobus latronibus uterque populus gentilium et Iudaeorum primo dominum blasphemavit; postea signorum multitudine alter exterritus egit poenitentiam, et usque hodie Iudaeos increpat blasphemantes
Origenes in Matth
Sed et latro qui salvatus est potest esse mysterium eorum qui post multas iniquitates crediderunt in Christum
27:45
Pseudo-Chrysostom Pseudo Chrys. in Hom. de Cruce et Latr. ubi sup.
Creation could not bear the outrage offered to the Creator; whence the sun withdrew his beams, that he might not look upon the crime of these impious men.
Origen † AD 253
Some take occasion from this text to cavil against the truth of the Gospel. For indeed from the beginning eclipses of the sun have happened in their proper seasons; but such an eclipse as would be brought about by the ordinary course of the seasons could only be at such time as the sun and moon come together, when the moon passing beneath intercepts the sun’s rays. But at the time of Christ’s passion it is clear that this was not the case, because it was the paschal feast, which it was customary to celebrate when the moon was full. Some believers, desiring to produce some answer to this objection, have said, that this eclipse in accordance with the other prodigies was an exception to the established laws of nature. PSEUDO-DIONYSIUS. (ad Polycarp. Ep. 7.) When we were together at Heliopolis, we both observed such an interference of the moon with the sun quite unexpectedly, for it was not the season of their conjunction; and then from the ninth hour until evening, beyond the power of nature, continuing in a direct line between us and the sun. And this obscuration we saw begin from the east, and so pass to the extreme of the sun’s orb, and again return back the same way, being thus the very reverse of an ordinary eclipse.
St John Chrysostom † AD 407 Hom. lxxxviii.
This darkness lasted three hours, whereas an eclipse is transient, and not enduring, as they know who have studied the matter.
Origen † AD 253
Against this the children of this world urge, How is it that of the Greeks and Barbarians, who have made observations of these things, not one has recorded so remarkable a phenomenon as this? Phlegon indeed has recorded such an event as happening in the time of Tiberius Caesar, but he has not mentioned that it was at the full moon. I think therefore that, like the other miracles which took place at the Passion, the rending of the veil, and the earthquake, this also was confined to Jerusalem. Or, if any one chooses, it may be extended to the whole of Judæa; as in the book of Kings, Abdias said to Elias, As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee, (1 Kings 18:10.) meaning that he had been sought in the countries round about Judæa. Accordingly we might suppose many and dense clouds to have been brought together over Jerusalem and Judæa, enough to produce thick darkness from the sixth to the ninth hour. For we understand that there were two creatures created on the sixth day, the beasts before the sixth hour, man on the sixth; and therefore it was fitting that He who died for the salvation of man should be crucified at the sixth hour, and for this cause that darkness should be over the whole earth from the sixth to the ninth hour. And as by Moses stretching out his hands towards heaven darkness was brought upon the Egyptians who held the servants of God in bondage, so likewise when at the sixth hour Christ stretched out his hands on the cross to heaven, darkness came over all the people who had cried out, Crucify him, and they were deprived of all light as a sign of the darkness that should come, and that should envelop the whole people of the Jews. Further, under Moses there was darkness over the land of Egypt three days, but all the children of Israel had light; so under Christ there was darkness over all Judæa for three hours, because for their sins they were deprived of the light of God the Father, the splendour of Christ, and the illumination of the Holy Spirit. But over the rest of the earth there is light, which every where illumines the Church of God in Christ. And if to the ninth hour there was darkness over Judæa, it is manifest that light returned to them again after that; so, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved. (Rom. 11:25.)
St John Chrysostom † AD 407
Or otherwise; The wonder was in this, that the darkness was over the whole earth, which had never come to pass before, save only in Egypt what time the Passover was celebrated; for the things done then were a type of these. And consider the time when this is done; at mid-day, while over the whole world it was day, that all the dwellers on the earth might perceive it. This is the sign He promised to them that asked Him, An evil and adulterous generation seeketh a sign, and there shall no sign be given it save the sign of Jonas the Prophet, (Matt. 12:39.) alluding to His cross and resurrection. And it was a much greater marvel that this should come to pass when He was fastened to the cross, than when He was walking at large on the earth. Surely here was enough to convert them, not by the greatness of the miracle alone, but because it was done not till after all these instances of their frenzy, when their passion was past, when they had uttered all that they would, and were satiated with taunts and gibes. But how did they not all marvel and conclude Him to be God? Because the human race was at that time plunged in exceeding sluggishness and vice, and this wonder was but one, and quickly past away, and none cared to search out its cause, or perhaps they attributed it to eclipse, or some other physical consequence. And on this account He shortly afterwards lifts up His voice to shew that He yet lives, and Himself wrought this miracle; And about the ninth hour Jesus cried with a loud voice, &c.
St Jerome † AD 420
He employed the beginning of the twenty-first Psalm. (Ps. 22:1. Vulg.) That clause in the middle of the verse, Look upon me, is superfluous; for the Hebrew has only ‘Eli, Eli, lama sabachthani,’ that is, My God, my God, why hast thou forsaken me? It is impiety therefore to think that this Psalm was spoken in the character of David or Esther or Mardocheus, when passages taken out of it by the Evangelist are understood of the Saviour; as, They parted my garments among them, and, They pierced my hands.
St John Chrysostom † AD 407
He uttered this word of prophecy, that He might bear witness to the very last hour to the Old Testament, and that they might see that He honours the Father, and is not against God. And therefore too, He used the Hebrew tongue, that what He said might be intelligible to them.
Origen † AD 253
But it must be asked, What means this, that Christ is forsaken of God? Some, unable to explain how Christ could be forsaken of God, say that this was spoken out of humility. But you will be able clearly to comprehend His meaning if you make a comparison of the glory which He had with the Father with the shame which He despised when He endured the cross.
St Hilary † AD 367 de Trin. x. 50 &c.
From these words heretical spirits contend either that God the Word was entirely absorbed into the soul at the time it discharged the function of a soul in quickening the body; or that Christ could not have been born man, because the Divine Word dwelt in Him after the manner of a prophetical spirit. As though Jesus Christ was a man of ordinary soul and body, having His beginning then when He began to be man, and thus now deserted upon the withdrawal of the protection of God’s word cries out, My God, my God, why hast thou forsaken me? Or at least that the nature of the Word being transmuted into soul, Christ, who had depended in all things upon His Father’s support, now deserted and left to death, mourns over this desertion, and pleads with Him departing. But amidst these impious and feeble opinions, the faith of the Church imbued with Apostolic teaching does not sever Christ that He should be considered as Son of God and not as Son of Man. The complaint of His being deserted is the weakness of the dying man; the promise of Paradise is the kingdom of the living God. You have Him complaining that He is left to death, and thus He is Man; you have Him as He is dying declaring that He reigns in Paradise; and thus He is God. Wonder not then at the humility of these words, when you know the form of a servant, and see the offence of the cross.
The Gloss non occ.
God is said to have forsaken Him in death because He exposed Him to the power of His persecutors; He withdrew His protection, but did not break the union.
Origen † AD 253
When He saw darkness over the whole land of Judæa He said this, Father, why hast thou forsaken me? meaning, Why hast thou given Me over exhausted to such sufferings? that the people who were honoured by Thee may receive the things that they have dared against Me, and should be deprived of the light of Thy countenance. Also, Thou hast forsaken Me for the salvation of the Gentiles. But what good have they of the Gentiles who have believed done, that I should deliver them from the evil one by shedding My precious blood on the ground for them? Or will they, for whom I suffer these things, ever do aught worthy of them? Or foreseeing the sins of those for whom He suffered, He said, Why hast thou forsaken me? that I should become as one that, gathereth stubble in the harvest, and gleanings in the vintage. (Mic. 7:1.) But you must not imagine that the Saviour said this after the manner of men by reason of the misery which encompassed Him on the cross; for if you take it so you will not hear His loud voice and mighty words which point to something great hidden.
Rabanus Maurus † AD 856
Or, The Saviour said this as bearing about with Him our feelings, who when placed in dangers think ourselves forsaken by God. Human nature was forsaken by God because of its sins, and the Son of God becoming our Advocate laments the misery of those whose guilt He took upon Himf; there in shewing how they who sin ought to mourn, when He who never sinned did thus mourn.
St Jerome † AD 420
It follows, Some of them that stood by, &c.; some, not all; whom I suppose to have been Roman soldiers, ignorant of Hebrew, but from the words Eli, Eli, thought that He called upon Elias. But if we prefer to suppose them Jews, they do it after their usual manner, that they may accuse the Lord of weakness in thus invoking Elias.
Pseudo-Chrysostom Hom. vi. in Pass. [vol. iii. p. 733.]
Thus the Source of living water is made to drink vinegar, the Giver of honey is fed with gall; Forgiveness is scourged, Acquittance is condemned, Majesty is mocked, Virtue ridiculed, the Bestower of showers is repaid with spitting.
St Hilary † AD 367
Vinegar is wine, which has turned sour either from neglect, or the fault of the vessel. Wine is the honour of immortality, or virtue. When this then had been turned sour in Adam, He took and drunk it at the hands of the Gentiles. It is offered to Him on a reed and a spunge; that is, He took from the bodies of the Gentiles immortality spoiled and corrupted, and transfused in Himself into a mixture of immortality that in us which was spoiled.
Remigius † AD 908
Or otherwise; The Jews as degenerating from the wine of the Patriarchs and Prophets were vinegar; they had deceitful hearts, like to the winding holes and hollows in spunge. By the reed, Sacred Scripture is denoted, which was fulfilled in this action; for as we call that which the tongue utters, the Hebrew tongue, or the Greek tongue, for example; so the writing, or letters which the seed produces, we may call a reed.
Origen † AD 253
And perhaps all who know the ecclesiastical doctrine, but live amiss, have given them to drink wine mingled with gall; but they who attribute to Christ untrue opinions, these filling a sponge with vinegar, put it upon the reed of Scripture, and put it to His mouth.
Rabanus Maurus † AD 856
The soldiers misunderstanding the sound of the Lord’s words, foolishly looked for the coming of Elias. But God, whom the Saviour thus invoked in the Hebrew tongue, He had ever inseparably with Him.
St Augustine † AD 430 in Serm. non occ.
When now nought of suffering remains to be endured, death still lingers, knowing that it has nothing there. The ancient foe suspected somewhat unusual. This man, first and only, he found having no sin, free from guilt, owing nothing to the laws of his jurisdiction. But leagued with Jewish madness, Death comes again to the assault, and desperately invades the Life-giver. And Jesus, when he had cried again with a loud voice, yielded up the ghost. Wherefore should we be offended that Christ came from the bosom of the Father to take upon Him our bondage, that He might confer on us His freedom; to take upon Him our death, that we might be set free by His death; by despising death He exalted us mortals into Gods, counted them of earth worthy of things in heaven? For seeing the Divine power shines forth so brilliant in the contemplation of its works, it is an argument of boundless love, that it suffers for its subjects, dies for its bondsmen. This then was the first cause of the Lord’s Passion, that He would have it known how great God’s love to man, Who desired rather to be loved than feared. The second was that He might abolish with yet more justice the sentence of death which He had with justice passed. For as the first man had by guilt incurred death through God’s sentence, and handed down the same to his posterity, the second Man, who knew no sin, came from heaven that death might be condemned, which, when commissioned to seize the guilty, had presumed to touch the Author of sinlessness. And it is no wonder if for us He laid down what He had taken of us, His life, namely, when He has done other so great things for us, and bestowed so much on us.
Pseudo-Augustine Vigil. cont. Felicianum. 14.
Far be from the faithful any suspicion that Christ experienced our death in such sort that life (as far as it can) ceased to live. Had this been so, how could aught have been said to live during that three days, if the Fountain of Life itself was dried up? Therefore Christ’s Godhead experienced death through its partaking of humanity or of human feeling, which it had voluntarily taken on it; but it lost not the properties of its nature by which it gives life to all things. For when we die, without doubt the loss of life by the body is not the destruction of the soul, but the soul quitting the body loses not its own properties, but only lets go what it had quickened, and as far as in it lays produces the death of somewhat else, but itself defies death. To speak now of the Saviour’s soul; it might depart without being itself destroyed from His body for this three days’ space, even by the common laws of death, and without taking into account the indwelling Godhead, and His singular righteousness. For I believe that the Son of God died not in punishment of unrighteousness which He had not at all, but according to the law of that nature which He took upon Him for the redemption of the human race.
St John Damascene † AD 749 de Fid. Orth. iii. 27.
Although He died as man, and His holy soul was separated from His unstained body, yet His Godhead remained inseparate from either body or soul. Yet was not the one Person divided into two; for as both body and soul had from the beginning an existence in the Person of the Word, so also had they in death. For neither soul nor body had ever a Person of their own, besides the Person of the Word.
St Jerome † AD 420
It was a mark of Divine power in Him thus to dismiss the Spirit as Himself had said, No man can take my life from me, but I lay it down and take it again. (John 10:18.) For by the ghost in this place we understand the soul; so called either because it is that which makes the body quick or spiritual, or because the substance of the soul itself is spirit, according to that which is written, Thou takest away their breath, and they die. (Ps. 104:29.)
St John Chrysostom † AD 407
Also for this reason He cried out with a loud voice to shew that this is done by His own power. For by crying out with a loud voice when dying, He shewed incontestably that He was the true God; because a man in dying can scarcely utter even a feeble sound.
St Augustine † AD 430 Cons. Ev. iii. 18.
Luke mentions the words which He thus cries out, Father, into thy hands I commend my Spirit.
St Hilary † AD 367
Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.
The Latin text
Chrysostomus in Serm. de passione
Non poterat ferre creatura iniuriam creatoris; unde sol retraxit radios suos, ne videret impiorum facinora; et ideo dicitur a sexta autem hora tenebrae factae sunt super universam terram usque ad horam nonam
Origenes in Matth
Ab hoc textu quidam calumniantur evangelicam veritatem. Defectio enim solis a saeculo semper fuit in suo tempore facta; sed defectio solis, quae secundum consuetudinem temporum ita currentium fieri solet, non in alio tempore fit nisi in conventu solis et lunae, quando luna subtus currens, solis impedit radios occurrentis ei: in tempore autem quo passus est Christus, manifestum est quoniam conventus non erat lunae ad solem, quoniam tempus erat paschale, quod consuetudinis est agere quando luna plena est. Quidam autem credentium volentes defensionem aliquam inducere contra hoc, dixerunt quoniam illa defectio solis convenienter secundum cetera prodigia nova contra consuetudinem facta est
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
Chrysostomus in Matth
Tribus etiam horis tenebrae permanserunt, cum eclipsis in momento transeat; non enim habet moram, ut sciunt illi qui consideraverunt
Origenes in Matth
Sed adversus hoc filii huius saeculi dicunt: quomodo hoc factum tam mirabile nemo Graecorum aut barbarorum scripsit eorum qui notaverunt, si quid tale novum factum est aliquando? Et Phlegon quidem in chronicis suis scripsit, in principatu Tiberii Caesaris factum, sed non signavit in luna plena. Arbitror ergo sicut cetera signa quae facta sunt in passione ipsius, scilicet velum scissum et terra tremens et cetera in Ierusalem tantummodo facta sunt. Aut si latius voluerit quis extendere ad terram Iudaeam, sicut in tertio libro regum dixit Abdias ad Eliam: vivit Deus tuus, si est gens aut regnum, ubi non misit dominus meus quaerere te, ostendens quoniam satis eum in gentibus quaesierat circa Iudaeam. Est autem consequens intelligere quasdam tenebrosissimas nubes et multas et magnas concurrisse super Ierusalem et terram Iudaeae; et ideo factae sunt tenebrae profundae a sexta hora usque ad nonam. Duae enim creaturae in sexta die factae fuisse intelliguntur: ante sextam quidem animalia, in sexta autem homo; et ideo conveniebat pro salute hominis morientem in hora sexta suspendi, et a sexta hora propter hoc tenebras fuisse factas super omnem terram usque ad nonam. Et sicut Moyse manus extendente in caelum factae sunt tenebrae super Aegyptios, servos Dei tenentes in servitute; similiter et Christo in sexta hora manus extendente in cruce ad caelum super populum qui clamaverat: crucifige eum, factae sunt tenebrae, et ab omni lumine sunt privati, in signum futurarum tenebrarum, quae comprehensurae erant gentem Iudaeam. Item sub Moyse factae sunt tenebrae super omnem terram Aegypti tribus diebus; omnibus autem filiis Israel erat lumen; sub Christo autem factae sunt tenebrae super omnem Iudaeam tribus horis: quoniam propter peccata sua privati sunt a lumine Dei patris, et a splendore Christi, et ab illuminatione spiritus sancti. Lumen autem super omnem reliquam terram, quod ubique illuminat omnem Ecclesiam Dei in Christo. Et si usque ad horam nonam tenebrae factae fuerunt super Iudaeam, manifestum est quoniam iterum eis lumen refulsit: quia cum plenitudo gentium intraverit, tunc omnis Israel salvus fiet
Chrysostomus in Matth
Vel aliter. Hoc admirandum erat quod in omnem terram tenebrae sunt factae, quod numquam prius contigerat. In Aegypto enim solum tenebrae factae sunt, quando Pascha perficiendum erat: quae enim tunc agebantur, horum typus erant. Et intuere, quod fuerint tenebrae in media die, quando ubique terrarum dies erat: ut omnes qui habitabant terram, hoc miraculum cognoscerent. Hoc autem est signum quod petentibus promittebat dare, dicens: generatio prava et adultera signum quaerit; et signum non dabitur ei, nisi signum Ionae prophetae, crucem signans et resurrectionem. Etenim multo mirabilius est in eo qui crucifixus erat hoc fieri, quam ambulante eo super terram. Hoc autem sufficiens erat eos convertere, non solum magnitudine miraculi, sed quia hoc gestum est postquam omnia locuti fuerant quae voluerant, et satietatem acceperant contumeliarum. Qualiter autem non admirati sunt universi, neque aestimaverunt eum esse Deum? Quia scilicet hominum genus tunc multa malitia et desidia detinebatur: et hoc miraculum factum confestim transiit, et non noverant quae esset causa eius quod gerebatur. Et propter hoc ipse postea loquitur, ut ostendat se vivere, et quod ipse hoc miraculum fecit; unde sequitur et circa horam nonam clamavit Iesus voce magna dicens: eli, eli, lamma sabactani; hoc est: Deus meus, Deus meus, ut quid dereliquisti me?
Hieronymus
Principio vigesimi primi Psalmi usus est. Illud vero quod est in medio versiculi, respice in me, superfluum est: legitur enim in Hebraeo: eli, eli, lamma sabactani, hoc est: Deus meus, Deus meus, quare me dereliquisti? Ergo impii sunt qui Psalmum ex persona David, sive Esther et Mardochaei dictum putant, cum etiam Evangelistae testimonia ex eo sumpta super salvatore intelligantur, ut est illud: diviserunt sibi vestimenta mea, et: foderunt manus meas
Chrysostomus in Matth
Ideo autem emisit propheticam vocem, ut usque ad ultimam horam testimonium perhibeat veteri testamento, et ut videant quoniam honorat patrem, et non est Deo contrarius: et ideo Hebraicam vocem emisit, ut eis fieret cognita et manifesta
Origenes in Matth
Requirendum est autem: quid est quod a Deo derelictus est Christus? Et quidam quia non possunt exponere derelinqui Christum a Deo, dicunt quod per humilitatem dictum est. Sed manifeste intelligere poteris quid sit quod dicit, faciens comparationem gloriae illius quam habuit apud patrem ad confusionem quam contemnens sustinuit crucem
Hilarius in Matth
Per haec autem verba ingenia contendunt haeretica, quod aut defecisse omnino Dei verbum in animam corporis volunt, dum corpus officio animae vivificat; aut omnino nec fuerit Christus homo natus, quia in eo Dei verbum modo spiritus habitaverit prophetalis; quasi Iesus Christus animae solum, et corporis homo communis, hoc habeat sui exordium quo esse coepit homo qui nunc a Dei verbo contracta rursum protectione desertus clamet Deus meus, quare me dereliquisti? Vel certe in animam verbi natura mutata, paterno Christus in omnibus usus auxilio, nunc inops eius mortique permissus solitudinem suam conqueratur, relinquentemque se arguat. Sed inter has impias infirmasque sententias, Ecclesiae fides imbuta apostolicis doctrinis non partitur Iesum Christum, ne filius Dei et non filius hominis intelligatur; nam querela derelicti morientis infirmitas est; promissio autem Paradisi, viventis Dei regnum est. Habes in conquerente ad mortem relictum se esse, quia homo est; habes eum qui moritur profitentem se in Paradiso regnare, quia Deus est. Non ergo mireris verborum humilitatem, et querimonias derelicti, cum formam servi sciens, scandalum crucis videas
Glossa
Dicitur autem Deus eum deseruisse in morte, quia potestati persequentium eum exposuit; subtraxit enim protectionem, sed non solvit unionem
Origenes in Matth
Postquam autem vidit super omnem terram Iudaeam tenebras, hoc dixit, ostendere volens: dereliquisti me, pater; idest, talibus exinanitum calamitatibus tradidisti, ut populus qui fuerat apud te honoratus, recipiat quae in me ausus est, ut privetur a lumine tuae prospectionis; sed et pro salute gentium dereliquisti me. Quid autem tam bonum fecerunt qui ex gentibus crediderunt, ut pretioso sanguine super terram effuso pro eis, eruerem eos a maligno? Aut quid tale dignum facturi sunt homines, pro quibus patior ista? Forsitan autem et videns peccata hominum pro quibus patiebatur, dixit quare me dereliquisti? Ut fierem quasi qui colligit stipulam in messe, et racemos in vindemia. Non autem aestimes humano more salvatorem ista dixisse, propter calamitatem quae comprehenderat eum in cruce: si enim ita acceperis, non audies magnam vocem eius, quae ostendit aliquid esse magnum absconditum
Rabanus Maurus
Vel salvator hoc dixit, nostros circumferens motus, qui in periculis positi, a Deo deseri nos putamus. Humana enim natura propter peccatum a Deo fuerat derelicta; sed quia filius Dei factus est noster advocatus, quorum suscepit culpam, deplorat miseriam: in quo ostendit quantum flere debeant qui peccant, quando sic flevit qui nunquam peccavit. Sequitur quidam autem illic stantes et audientes, dicebant: Eliam vocat iste
Hieronymus
Non omnes, sed quidam: quos arbitror milites fuisse Romanos, non intelligentes Hebraici sermonis proprietatem; sed ex eo quod dixit eli, eli, putant Eliam ab eo invocatum. Sin autem Iudaeos, qui hoc dixerint, intelligere voluerimus, hoc more sibi solito fecisse, ut dominum imbecillitatis infament, qui Eliae auxilium deprecetur. Sequitur et continuo currens unus ex eis, acceptam spongiam implevit aceto, et imposuit arundini, et dabat ei bibere
Augustinus in Serm. de passione
Sic ergo propinator fontium potatur aceto, mellis dator cibatur felle, flagellatur remissio, condemnatur venia, illuditur maiestas, ridetur virtus, perfunditur largitor imbrium sputis
Hilarius in Matth
Est autem acetum vinum quod per vitium aut incuriae aut vasis acescit; vinum autem est honor immortalitatis aut virtus. Cum igitur in Adam coacuisset, ipse accepit et potavit ex gentibus. In calamo enim et spongia ut potaret offertur; idest ex corporibus gentium in se ad communionem immortalitatis ea quae in nobis erant vitiata transfudit
Remigius
Vel aliter. Iudaei acetum erant degenerantes a vino patriarcharum et prophetarum; habebant fraudulenta corda, quasi spongiam cavernosis atque tortuosis latibulis. Per arundinem designatur sacra Scriptura, quae in hoc facto implebatur: sicut enim lingua Hebraea vel Graeca dicitur loquela, quae fit per linguam, sic et arundo dici posset littera, vel Scriptura, quae fit per arundinem
Origenes in Matth
Et forsitan quicumque secundum doctrinam ecclesiasticam sapiunt, vivunt autem male, dant ei vinum bibere felle permixtum; qui autem alienas a veritate sententias applicant Christo, quasi eas dicenti, hi spongiam implentes aceto imponunt calamo Scripturae, et offerunt ori eius. Sequitur ceteri vero dicebant: sine, videamus an veniat Elias liberans eum
Rabanus Maurus
Quia enim milites prave sonum vocis dominicae intelligebant, ideo inaniter adventum Eliae expectabant. Deum ergo, quem salvator Hebraico sermone invocabat, inseparabiliter semper secum habebat
Augustinus in Serm. de passione
Cum ergo nil iam Christo restaret ex poenis, mors moratur, quia suum esse ibi nil sentit. Suspecta est vetustati novitas. Hunc primum, hunc solum vidit hominem peccati nescium, noxa liberum, iuris sui legibus nil debentem. Accedit tamen confoederata Iudaico mors furori, et desperata vitae invadit auctorem; unde sequitur Iesus autem iterum clamans voce magna, emisit spiritum. Quare autem displicet, si Christus de sinu patris ad nostram servitutem venit, ut nos suae redderet libertati; nostram mortem suscepit, ut nos eius morte liberemur, quando nos despectu mortis mortales in deos retulit, terrenos caelestibus aestimavit? Quantum enim divina virtus operum contemplatione lucebat, tantum pati pro subiectis, pro servis mori, insigne est caritatis immensae. Ergo haec prima causa est dominicae passionis, quia sciri voluit quantum amaret hominem Deus, qui plus amari voluit quam timeri. Secunda causa est ut sententiam mortis, quam iuste dederat, iustius aboleret. Quia namque primus homo, adiudicante Deo, de reatu incurrerat mortem, et eam transmisit ad posteros, venit de caelo secundus homo peccati nescius, ut mors damnaretur, quae rapere iussa reos, innocentiae ipsum invadere praesumpsit auctorem. Nec mirandum est, si pro nobis posuit quod suscepit a nobis, scilicet animam, qui propter nos fecit tanta, et talia largitus est nobis
Augustinus contra Felicianum
Absit enim a fidelibus ista suspicio, ut sic Christus senserit mortem nostram, ut quantum in se est, vita perderet vitam. Nam si hoc ita esset, quomodo illo triduo potuisse dicimus aliquid vivere, si vitae fons dicitur aruisse? Sensit igitur mortem deitas Christi participatione humana, sive humani affectus, quem sponte susceperat, non naturae suae potentiam perdidit, per quam cuncta vivificat. In morte enim nostra sine dubio destitutum vita corpus animam nostram non perimit, dum discedens anima non vim suam perdit, sed quod vivificaverat hoc dimittit, et quantum in se est, alterius mortem facit, ipsa non recipit. De salvatoris nunc anima dicemus, qui, ut non dicam propter inhabitantem divinitatem et propter iustitiam singularem, certe propter communem moriendi sortem corpus illo triduo sic potuit deserere, ut ipsa non posset penitus interire. Credo enim Dei filium mortuum esse, non secundum poenam iniustitiae, quam ex toto non habuit, sed secundum legem naturae, quam pro humani generis redemptione suscepit
Damascenus de fide Orth
Etsi tamen mortuus est ut homo, et sancta eius anima ab incontaminato divisa est corpore; tamen deitas inseparabilis ab utrisque permansit; ab anima, dico, et corpore. Et neque sic una hypostasis in duas divisa est: corpus enim et anima, sicut a principio in verbi hypostasi habuerunt existentiam, ita etiam in morte. Numquam enim neque anima, neque corpus propriam habuerunt hypostasim, praeter eam quae verbi est hypostasis
Hieronymus
Divinae autem potestatis indicium est emittere spiritum, ut ipse quoque dixerat: nemo potest tollere animam meam a me; sed ego pono eam, et iterum sumo eam: spiritum enim in hoc loco pro anima intelligamus; seu quod vitale aut spirituale corpus faciat, seu quod ipsius animae substantia spiritus sit, iuxta id quod scriptum est: auferes spiritum eorum, et deficient
Chrysostomus in Matth
Propter hoc autem et voce magna clamavit, ut ostendatur quoniam secundum eius potestatem id geritur. Per hoc enim quod moriens vocem emisit magnam, apertissime se verum Deum esse ostendit: quoniam homines cum moriuntur, vix tenuem vocem emittere possunt
Augustinus de Cons. Evang
Quid autem voce magna dixerit, Lucas declaravit: dixit enim: et clamans Iesus voce magna, ait: pater, in manus tuas commendo spiritum meum
Hilarius in Matth
Vel spiritum cum clamore magnae vocis emisit, dolens se non omnia peccata portare
27:51
Origen † AD 253
Great things were done at the moment that Jesus cried with a great voice.
St Augustine † AD 430 de Cons. Ev. iii. 19.
The wording sufficiently shews that the veil was rent just when He gave up the ghost. If he had not added, And, lo! but had merely said, And the veil of the temple we as rent, it would have been uncertain whether Matthew and Mark had not inserted it here out of its place as they recollected, and Luke had observed the right order, who having said, And the sun was darkened, adds, And the veil of the temple was rent in twain; (Luke 23:46.) or, on the contrary, Luke had returned to what they had inserted in its place.
Origen † AD 253
It is understood that there were two veils; one veiling the Holy of Holies, the other, the outer part of the tabernacle or temple. In the Passion then of our Lord and Saviour, it was the outer veil which was rent from the top to the bottom, that by the rending of the veil from the beginning to the end of the world, the mysteries might be published which had been hid with good reason until the Lord’s coming. But when that which is perfect is come, (1 Cor. 13:10.) then the second veil also shall be taken away, that we may see the things that are hidden within, to wit, the true Ark of the Testament, and behold the Cherubim and the rest in their real nature.
St Hilary † AD 367
Or, The veil of the temple is rent, because from this time the nation was dispersed, and the honour of the veil is taken away with the guardianship of the protecting Angel.
St Leo the Great † AD 461 ‘Leo, in Serm. de Pass.’ non occ.
The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, The earth quaked, and the rocks rent, and the graves were opened.
St Jerome † AD 420
It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord.
St Hilary † AD 367
The earth quaked, because it was unequal to contain such a body; the rocks rent, for the Word of God that pierces all strong and mighty things, and the virtue of the eternal Power had penetrated them; the graves were opened, for the bands of death were loosed. And many bodies of the saints which slept arose, for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death.
St John Chrysostom † AD 407
When He remained on the cross they had said tauntingly, He saved others, himself he cannot save. But what He would not do for Himself, that He did and more than that for the bodies of the Saints. For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should now shew themselves alive; this is indeed a proof of the resurrection to come. But that it might not be thought that that which was done was an appearance merely, the Evangelist adds, And came out of the graves after his resurrection., and went into the holy city, and appeared unto many.
St Jerome † AD 420
As Lazarus rose from the dead, so also did many bodies of the Saints rise again to shew forth the Lord’s resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. The holy city in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, And appeared unto many, it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it.
Remigius † AD 908
But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord’s resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men’s sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord’s resurrection, ascended also into heaven together with Him.
Origen † AD 253
These same mighty works are still done every day; the veil of the temple is rent for the Saints, in order to reveal the things that are contained within. The earth quakes, that is, all flesh because of the new word and new things of the New Testament. The rocks are rent, i. e. the mystery of the Prophets, that we may see the spiritual mysteries hid in their depths. The graves are the bodies of sinful souls, that is, souls dead to God; but when by God’s grace these souls have been raised, their bodies which before were graves, become bodies of Saints, and appear to go out of themselves, and follow Him who rose again, and walk with Him in newness of life; and such as are worthy to have their conversation in heaven enter into the Holy City at divers times, and appear unto many who see their good works.
St Augustine † AD 430 de Cons. Ev. iii. 20.
It is no contradiction here that Matthew says, that The centurion and they that were with him, watching Jesus, feared when they saw the earthquake, and the things that were done; while Luke says, that he wondered at the giving up the ghost with a loud voice. For when Matthew adds, the things that were done, this gives full scope for Luke’s expression, that he wondered at the Lord’s death, for this among the rest was wonderful.
St Jerome † AD 420
Observe, that in the very midst of the offence of His passion the Centurion acknowledges the Son of God, while Arius in the Church proclaims Him a creature.
Rabanus Maurus † AD 856
Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord’s death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace.
St Leo the Great † AD 461 Serm. 66. 3.
From this example then of the Centurion let the substance of the earth tremble in the punishment of its Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them shew themselves in the Holy City, i. e. the Church of God, as signs of the Resurrection to come; and thus let that take place in the heart, which we must believe takes place in the body.
St Jerome † AD 420
It was a Jewish custom, and held no disgrace, according to the manners of the people of old, for women to minister of their substance, food, and clothing to their teachers. This Paul says, that he refused, because it might occasion scandal among the Gentiles. They ministered to the Lord of their substance, that He might reap their carnal things, of whom they reaped spiritual things. Not that the Lord needed food of the creature, but that He might set an example for the teacher, that He should be content to receive food and clothing from His disciples. But let us see what sort of attendants He had; Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee’s children.
St John Chrysostom † AD 407
These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, shewing the highest courage, for when the disciples fled they remained.
St Jerome † AD 420 adv. Helvid.
‘See,’ says Helvidius, ‘Jacob and Joseph are the sons of Mary the Lord’s mother, whom the Jews call the brethren of Christ. (Mark 6:3.) He is also called James the less, to distinguish him from James the greater, who was the son of Zebedee.’ And he urges that ‘it were impious to suppose that His mother Mary would be absent, when the other women were there; or that we should have to invent some other third unknown person of the name of Mary, and that too when John’s Gospel witnesses that His mother was present.’ O blind folly! O mind perverted to its own destruction! Hear what the Evangelist John says: There stood by the cross of Jesus, his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. (John 19:25.) No one can doubt that there were two Apostles called James; the son of Zebedee, and the son of Alpheus. This unknown James the less, whom Scripture mentions as the son of Mary, if he is an Apostle, is the son of Alpheus; if he is not an Apostle, but a third unknown James, how can he be supposed to be the Lord’s brother, and why should he be styled ‘The Less,’ to distinguish him from ‘The Greater?’ For The Greater and The Less are epithets which distinguish two persons, but not three. And that the James, the Lord’s brother, was an Apostle, is proved by Paul, Other of the Apostles saw I none, save James the Lord’s brother. (Gal. 1:19.) But that you should not suppose this James to be the son of Zebedee, read the Acts, (Acts 12:1.) where he was put to death by Herod. The conclusion then remains, that this Mary, who is described as the mother of James the less (vid. sup. 13:55.), was wife of Alpheus, and sister of Mary the Lord’s mother, called by John, Mary the wife of Cleophas. But should you incline to think them two different persons, because in one place she is called Mary the mother of James the less, and in another place Mary the wife of Cleophas, you will learn the Scripture custom of calling the same man by different names; as Raguel Moses’ father-in-law is called Jethro. In like manner then, Mary the wife of Cleophas is called the wife of Alpheus, and the mother of James the less. For if she had been the Lord’s mother, the Evangelist would here, as in all other places, have called her so, and not described her as the mother of James, when he meant to designate the mother of the Lord. But even if Mary the wife of Cleophas, and Mary the mother of James and Joses, were different persons, it is still certain, that Mary the mother of James and Joses was not the Lord’s mother.
St Augustine † AD 430 ubi sup.
We might have supposed that some of the women stood afar off, as three Evangelists say, and others near the cross, as John says, had not Matthew and Mark reckoned Mary Magdalen among those that stood afar off, while John puts her among those that stood near. This is reconciled if we understand the distance at which they were to be such that they might be said to be near, because they were in His sight; but far off in comparison of the crowd who stood nearer with the centurion and soldiers. We might also suppose that they who were there together with the Lord’s mother, began to depart after He had commended her to the disciple, that they might extricate themselves from the crowd, and looked on from a distance at the other things which were done, so that the Evangelists, who speak of them after the Lord’s death, speak of them as standing afar off.
The Latin text
Origenes in Matth
Magna facta sunt ex eo quod magna voce clamavit Iesus; unde sequitur et ecce velum templi scissum est in duas partes a summo usque deorsum
Augustinus de Cons. Evang
In quo satis ostendit tunc esse scissum cum emisit spiritum. Si autem non addidisset et ecce, sed simpliciter dixisset et velum templi scissum est, incertum esset utrum ipse et Marcus hoc recapitulando commemorassent; Lucas autem ordinem tenuisset, qui cum dixisset: sol obscuratus est, continuo subiungendum aestimavit: et velum templi scissum est, an Lucas recapitulasset quod illi ordine posuissent
Origenes in Matth
Duo autem fuisse vela intelliguntur: unum quod velat sancta sanctorum, aliud exterius sive tabernaculi, sive templi. In passione ergo domini salvatoris, velum quod erat a foris conscissum est a sursum usque deorsum, ut ab initio mundi usque ad finem conscisso velamine, mysteria publicentur, quae usque ad adventum domini rationabiliter fuerunt occulta. Cum autem venerit quod perfectum est, tunc auferetur etiam secundum velum, ut videamus etiam quae interius sunt occulta, scilicet veram arcam testamenti, et sicut ipsa se habet natura, videamus Cherubim et alia
Hilarius in Matth
Vel ideo velum templi scinditur, quia exinde populus est divisus in partes, et veli honor cum custodia Angeli protegentis auferetur
Leo Papa in Serm. de passione
Est autem ad testimonium venerandae passionis sufficiens signum elementorum inopinata turbatio; unde sequitur et terra mota est, et petrae scissae sunt, et monumenta aperta sunt
Hieronymus
Nulli enim dubium est quid significet iuxta litteram magnitudo signorum, ut crucifixum dominum suum et caelum et terra et omnia demonstrarent
Hilarius in Matth
Movetur terra, quia capax huius mortui esse non poterat; petrae scissae sunt, omnia enim valida et fortia penetrans Dei verbum, et potestas aeternae virtutis irruperat; et monumenta aperta sunt: erant enim mortis claustra reserata. Sequitur et multa corpora sanctorum qui dormierant surrexerunt: illuminans enim mortis tenebras, et Infernorum obscura collustrans, mortis spolia detrahebat
Chrysostomus in Matth
Ipso quidem in cruce manente eum irridentes dicebant alios salvos fecit; seipsum non potest salvum facere. Sed quod in se facere noluit, in servorum corporibus, cum multa superabundantia demonstravit. Si enim quatriduanum Lazarum exurgere magnum fuit, multo magis eos repente qui olim dormierant, apparere viventes; quod futurae resurrectionis erat indicium. Ut autem non putaretur esse phantasma quod factum est, Evangelista subiungit et exeuntes de monumentis post resurrectionem eius, venerunt in sanctam civitatem, et apparuerunt multis
Hieronymus
Quomodo autem Lazarus mortuus resurrexit, sic et multa corpora sanctorum resurrexerunt, ut dominum ostenderent resurgentem; et tamen cum monumenta aperta sunt, non ante resurrexerunt quam resurgeret dominus, ut esset primogenitus resurrectionis ex mortuis. Sanctam autem civitatem in qua visi sunt resurgentes, aut Ierusalem caelestem intelligamus, aut hanc terrenam, quae ante sancta fuerat: sancta enim appellabatur civitas Ierusalem propter templum et sancta sanctorum, et ob distinctionem aliarum urbium, in quibus idola colebantur. Quando vero dicitur apparuerunt multis, ostenditur non generalis fuisse resurrectio quae omnibus appareret, sed specialis ad plurimos, ut hi viderent qui cernere merebantur
Remigius
Quaeret autem aliquis quid de illis factum sit qui resurgente domino surrexerunt. Credendum quippe est quoniam ideo surrexerunt ut testes essent dominicae resurrectionis. Quidam autem dixerunt, quod iterum mortui sunt, et in cinerem conversi, sicut et Lazarus, et ceteri quos dominus resuscitavit. Sed istorum dictis nullo modo est fides accommodanda: quoniam maius illis esset tormentum qui surrexerunt, si iterum mortui essent, quam si non resurgerent. Incunctanter ergo credere debemus quia qui resurgente domino a mortuis resurrexerunt, ascendente eo ad caelos, et ipsi pariter ascenderunt
Origenes in Matth
Semper autem haec eadem magna quotidie fiunt: velum enim templi ad relevandum quae intus habentur scinditur sanctis. Terra etiam movetur, idest omnis caro, novo verbo et novis rebus secundum novum testamentum. Petrae autem scinduntur, quae mysterium fuerunt prophetarum, ut in profundis eorum posita spiritualia mysteria videamus. Monumenta autem dicuntur corpora peccatricum animarum, idest mortuarum Deo; cum autem per gratiam Dei animae huiusmodi fuerint suscitatae, corpora eorum, quae prius fuerunt monumenta, fiunt corpora sanctorum, et videntur a seipsis exire, et sequuntur eum qui resurrexit, et in novitate vitae ambulant cum eo: et qui digni sunt habere conversationem in caelis, ingrediuntur in sanctam civitatem per singula tempora, et apparent multis videntibus opera bona ipsorum. Sequitur centurio autem, et qui cum eo erant custodientes Iesum, viso terraemotu et his quae fiebant, timuerunt valde, dicentes: vere filius Dei erat iste
Augustinus de Cons. Evang
Non est contrarium quod Matthaeus viso terraemotu dicit admiratum centurionem et eos qui cum eo erant, cum Lucas dicat hoc admiratum, quod emissa magna voce expirasset: in eo enim quod Matthaeus non solum dixit viso terraemotu, sed et addidit his quae fiebant, integrum locum fuisse demonstravit Lucae, ut diceret centurionem ipsam domini mortem fuisse miratum: quia et hoc inter illa est quae tunc mirabiliter facta erant
Hieronymus
Ex hoc considerandum, quod centurio in ipso scandalo passionis vere Dei filium confiteatur, et Arius in Ecclesia praedicet creaturam
Rabanus Maurus
Unde merito per centurionem fides Ecclesiae designatur, quae, vel mysteriorum caelestium per mortem domini reserato, continuo Iesum et vere iustum hominem, et vere Dei filium, synagoga tacente, confirmat
Leo in Serm. 13 de passione
Exemplo igitur centurionis contremiscat in redemptoris sui supplicio terrena substantia, rumpantur infidelium mentium petrae, et qui mortalitatis gravabantur sepulcris, discussa obstaculorum mora prosiliant; appareant nunc quoque in civitate sancta, idest Ecclesia Dei, futurae resurrectionis indicia; et quod credendum est in corporibus, fiat in cordibus. Sequitur erant autem ibi mulieres multae a longe, quae secutae erant Iesum a Galilaea, ministrantes ei
Hieronymus
Consuetudinis enim Iudaicae fuit, nec ducebatur in culpam more gentis antiquo, ut mulieres de substantia sua victum atque vestitum praeceptoribus ministrarent. Hoc, quia scandalum facere poterat in gentibus, Paulus abiecisse se memorat. Ministrabant autem domino de substantia sua, ut meteret illarum carnalia, cuius illae metebant spiritualia: non quia indigebat cibis dominus creaturarum, sed ut typum ostenderet magistrorum, quia victu atque vestitu ex discipulis deberent esse contenti. Sed videamus quales comites habuerit; sequitur enim inter quas erat Maria Magdalene, et Maria Iacobi et Ioseph mater, et mater filiorum Zebedaei
Origenes in Matth
Apud Marcum autem tertia illa Salome appellatur
Chrysostomus in Matth
Hae autem mulieres considerabant quae gerebantur, quae maxime erant compassibiles; et quae sequebantur ministrantes usque ad pericula affuerunt, maximam fortitudinem ostendentes: quia cum discipuli fugerunt, ipsae affuerunt
Hieronymus contra Helvidium
Ecce, inquit Helvidius, Iacobus et Ioseph sunt filii Mariae matris domini, quos Iudaei appellaverunt fratres Christi. Dicit autem Iacobi minoris ad distinctionem Iacobi maioris, qui erat filius Zebedaei. Impium enim dicit esse Helvidius hoc sentire de Maria, ut cum aliae feminae ibi fuerint, matrem eius abesse dicamus; aut alteram esse Mariam, nescio quam confingamus, praesertim cum Evangelium Ioannis testetur eam illic fuisse praesentem. O furor caecus, et in proprium exitium mens vesana. Audi quid Ioannes Evangelista dicat: stabat iuxta crucem Iesu mater eius, et soror matris eius Maria Cleophae, et Maria Magdalene. Nulli dubium est duos fuisse apostolos, Iacobi nuncupatos vocabulo: Iacobum Zebedaei, et Iacobum Alphaei. Iste autem nescio quis minor Iacobus, quem Mariae filium Scriptura commemorat: si apostolus est, Alphaei filius erit, si non est apostolus, sed tertius nescio quis Iacobus, quomodo putandus est frater domini, et quomodo tertius ad distinctionem maioris minor appellabitur? Cum maior et minor non inter tres, sed inter duos soleant praebere distantiam; et frater domini apostolus sit, Paulo dicente: alium apostolorum vidi neminem, nisi Iacobum fratrem domini. Ne autem hunc Iacobum putes filium Zebedaei, lege actus apostolorum, iam ab Herode fuerat interemptus. Restat conclusio, ut Maria ista, quae Iacobi minoris scribitur mater, fuerit uxor Alphaei, et soror Mariae matris domini, quam Mariam Cleophae Ioannes Evangelista commemorat. Si autem inde tibi alia atque alia videtur, quod alibi dicatur Maria Iacobi minoris mater, et alibi Maria Cleophae, disces Scripturae consuetudinem, eumdem hominem diversis nominibus appellari; sicut Raguel socer Moysi Ietro dicitur. Et similiter dicitur Maria Cleophae uxor Alphaei; haec eadem dicta est Maria mater Iacobi minoris; quae si mater esset domini, magis eam, ut in omnibus locis, matrem alterius voluisset intelligi. Verum etsi alia fuerit Maria Cleophae, et alia Maria Iacobi et Ioseph mater, hoc tamen constat non eamdem Mariam Iacobi et Ioseph esse quam matrem domini
Augustinus de Cons. Evang
Possemus autem dicere alias mulieres a longe, ut tres Evangelistae dicunt, et alias iuxta crucem fuisse, ut Ioannes dicit, nisi Matthaeus et Marcus Mariam Magdalene nominassent inter stantes longe, quam scilicet Ioannes nominavit inter stantes iuxta crucem. Quomodo autem hoc intelligitur, nisi quia eo intervallo erant ut et iuxta dici possent, quia in conspectu eius praesto aderant, et a longe in comparatione turbae propinquius circumstantis cum centurione et militibus. Possumus etiam intelligere quod illae quae simul aderant cum matre domini, postquam eam discipulo commendavit, abire iam coeperant, ut a densitate turbae se eruerent, et cetera quae facta sunt, longius intuerentur; ut Evangelistae, qui post mortem domini eas commemoraverunt, et longe stantes commemorent
27:57
The Gloss non occ.
When the Evangelist had finished the order of the Lord’s Passion and death, he treats of His burial.
Remigius † AD 908
Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God’s sight, seeing he is described as righteous. Indeed he that should have the burial of the Lord’s body ought to have been such, that he might be deserving of that office by righteous merit.
St Jerome † AD 420
He is described as rich, not out of any ambition on the part of the writer to represent so noble and rich a man as Jesus’ disciple, but to shew how he was able to obtain the body of Jesus from Pilate. For poor and unknown individuals would not have dared to approach Pilate, the representative of Roman power, and ask the body of a crucified malefactor. In another Gospel this Joseph is called a counsellor; and it is supposed that the first Psalm has reference to him, Blessed is the man that walketh not in the counsel of the ungodly. (Ps. 1:1.)
St John Chrysostom † AD 407
Consider this man’s courage; he risked his life, and took upon him many enmities in order to render this service; and not only dares to ask for Christ’s body, but also to bury it.
St Jerome † AD 420
By this simple burial of the Lord is condemned the ostentation of the rich, who cannot dispense with lavish expense even in their tombs. But we may also consider in a spiritual sense, that the Lord’s body was wrapped not in gold, jewels, or silk, but in clean linen; and that he who wrapped it, is he who embraces Jesus with a pure heart.
Remigius † AD 908
Or, otherwise; The linen is grown out of the ground, and is bleached to whiteness with great labour, and thus this signifies that His body which was taken of the earth, that is of a Virgin, through the toil of passion came to the whiteness of immortality.
Rabanus Maurus † AD 856
From this also has prevailed in the Church the custom of celebrating the sacrifice of the altar not in silk, or in coloured robes, but in linen grown from the earth, as we read, was ordered by the Holy Pope Silvester.
Pseudo-Augustine Serm. App. 248. 4.
The Saviour was laid in a tomb belonging to another man, because He died for the salvation of others. For why should He who in Himself had no death, have been laid in His own tomb? Or He whose place was reserved for Him in heaven, have had a monument upon earth? He who remained but three days space in the tomb, not as dead, but as resting on His bed? A tomb is the necessary abode of death; Christ then, who is our life, could not have an abode of death; He that ever liveth had no need of the dwelling of the departed.
St Jerome † AD 420
He is laid in a new tomb, lest after His resurrection it should be pretended that it was some other who had risen when they saw the other bodies there remaining. The new tomb may also signify the virgin womb of Mary. And He was laid in a tomb hewn out of the rock, lest had it been one raised of many stones, it might have been said that He was stolen away by undermining the foundations of the pile.
Pseudo-Augustine ‘Aug. in Serm.’ non occ.
Had the tomb been in the earth, it might have been said they undermined the place, and so carried Him off. Had a small stone been laid thereon, they might have said, They carried Him off while we slept.
St Jerome † AD 420
That a great stone was rolled there, shews that the tomb could not have been reopened without the united strength of many.
St Hilary † AD 367
Mystically, Joseph affords a figure of the Apostles. He wraps the body in a clean linen cloth, in which same linen sheet were let down to Peter out of heaven all manner of living creatures; whence we understand, that under the representation of this linen cloth the Church is buried together with Christ. The Lord’s body moreover is laid in a chamber hewn out of rock, empty and new; that is, by the teaching of the Apostles, Christ is conveyed into the hard breast of the Gentiles hewn out by the toil of teaching, rude and new, hitherto unpenetrated by any fear of God. And for that besides Him ought nothing to enter our breasts, a stone is rolled to the mouth, that as before Him we had received no author of divine knowledge, so after Him we should admit none.
Origen † AD 253
This is no casual mention of the circumstances that the body was wrapped in clean linen, and laid in a new tomb, and a great stone rolled to the mouth, but that every thing touching the body of Jesus is clean, and new, and very great.
Remigius † AD 908
When the Lord’s body was buried, and the rest returned to their own places, the women alone, who had loved Him more attachedly adhered to Him, and with anxious care noted the place where the Lord’s body was laid, that at fit time they might perform the service of their devotion to him.
Origen † AD 253
The mother of the sons of Zebedee is not mentioned as having sat over against the sepulchre. And perhaps she was able to endure as far as the cross only, but these as stronger in love were not absent even from the things that were afterwards done.
St Jerome † AD 420
Or, when the rest left the Lord, the women continued in their attendance, looking for what Jesus had promised; and therefore they deserved to be the first to see the resurrection, because he that endureth to the end shall be saved. (Matt. 10:22.)
Remigius † AD 908
And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ’s passion is being completed.
The Latin text
Glossa
Postquam Evangelista retulerat ordinem dominicae passionis et mortem, nunc agit de eius sepultura, dicens cum sero autem factum esset, venit quidam homo dives ab Arimathaea nomine Ioseph, qui et ipse discipulus erat Iesu
Remigius
Arimathaea ipsa est et Ramatha civitas Helcanae et Samuelis, quae sita est in regione Chanaitica, iuxta Diospolim. Iste autem Ioseph, secundum saeculi statum, magnae fuit dignitatis; sed multo maioris meriti apud Deum fuisse laudatur, siquidem iustus fuisse describitur. Decebat quippe eum talem existere qui corpus sepeliret, quatenus per iustitiam meritorum dignus esset tali officio
Hieronymus
Dives autem refertur non de iactantia scriptoris, quod virum nobilem atque ditissimum referat Iesu fuisse discipulum; sed ut ostendat causam quare a Pilato corpus Christi potuerit impetrare. Sequitur hic accessit ad Pilatum, et petiit corpus Iesu: pauperes enim et ignoti non essent ausi ad Pilatum praesidem Romanae potestatis accedere et crucifixi corpus impetrare. In alio autem Evangelio Ioseph iste Bulites appellatur, idest consiliarius; et de ipso quidem putant primum Psalmum fuisse compositum: beatus vir qui non abiit in consilio impiorum
Chrysostomus in Matth
Inspice autem huius viri fortitudinem: in mortis enim periculum se tradidit, inimicitias ad omnes assumens, propter benevolentiam Christi; et non solum audet corpus Christi petere, sed et sepelire; unde sequitur et accepit et involvit illud in sindone munda
Hieronymus
Ex simplici sepultura domini, ambitio divitum condemnatur, qui nec in tumulis quidem possunt carere divitiis. Possumus autem iuxta intelligentiam spiritualem et hoc sentire, quod corpus domini non auro, non gemmis, non serico, sed linteamine puro obvolvendum sit; quamquam et hoc significet, quod ille in sindone munda involvit Iesum qui pura mente eum susceperit
Remigius
Vel aliter. Quia sindon lineus pannus est; linum autem ex terra procreatur, et cum magno labore ad candorem perducitur; designatur quia corpus illius, quod ex terra, idest ex virgine, sumptum est, per laborem passionis pervenit ad candorem immortalitatis
Rabanus Maurus
Hinc etiam Ecclesiae mos obtinuit ut sacrificium altaris non in serico neque in panno tincto, sed in lino terreno celebretur, ut a beato Papa Silvestro legimus esse statutum. Sequitur et posuit illud in monumento suo novo, quod exciderat in petra
Augustinus in Serm. 2 de sabbato sancto
Ideo autem salvator in aliena sepultura ponitur, quia pro aliorum moriebatur salute. Ut quid ergo in propria sepultura qui in se mortem propriam non habebat? Ut quid illi tumulus in terris, cuius sedes manebat in caelis? Ut quid illi sepultura propria, qui tridui tantum temporis spatio in sepulcro non tam mortuus iacuit, quam velut in lectulo conquievit? Sepulcrum autem mortis est habitaculum necessarium: ergo non erat mortis habitaculum Christo, quia vita est; nec opus habebat semper vivens habitaculo defunctorum
Hieronymus
In novo autem ponitur monumento, ne post resurrectionem, ceteris corporibus remanentibus, surrexisse alius fingeretur. Potest autem et novum sepulcrum, Mariae virginalem uterum demonstrare. In monumento autem exciso in petra conditus est, ne si ex multis lapidibus aedificatus fuisset, suffossis tumuli fundamentis, ablatus furto diceretur
Augustinus in Serm. 2 de sabbato sancto
Si etiam sepulcrum fuisset in terra, dicere poterant: suffoderunt terram, et furati sunt eum. Si fuisset lapis parvulus superpositus, dicere poterant: dormientibus nobis tulerunt eum; unde sequitur et advolvit saxum magnum ad ostium monumenti, et abiit
Hieronymus
Saxum enim magnum appositum ostendit, non absque auxilio plurimorum sepulcrum potuisse reserari
Hilarius in Matth
Mystice autem Ioseph apostolorum habet speciem. Hic in munda sindone corpus involvit, et quidem in hoc eodem linteo reperimus de caelo ad Petrum universorum animantium genera submissa: ex quo intelligitur sub lintei illius nomine consepeliri Christo Ecclesiam. Domini ergo corpus infertur in vacuam et novam requiem lapidis excisi, quia per apostolorum doctrinam in pectus duritiae gentilis quodam doctrinae opere excisum Christus infertur, rude scilicet ac novum, et nullo antea ingressu timoris Dei pervium. Et quia nihil praeter eum oporteat in pectora nostra penetrare, lapis ostio advolvitur: ut quia nullus antea in nos divinae cognitionis auctor fuerat illatus, nullus absque eo postea inferatur
Origenes in Matth
Non autem fortuito scriptum est, quoniam involvit corpus in sindone munda, et posuit in monumento novo, et quod advolvit lapidem magnum: quoniam omnia quae sunt circa corpus Iesu, munda sunt et nova, et omnia magna valde
Remigius
Postquam autem corpus domini sepultum est, ceteris ad propria remeantibus, solae mulieres, quae eum arctius amaverunt, perseveraverunt, et diligenti cura notaverunt locum in quo corpus domini poneretur; quatenus congruo tempore munus suae devotionis ei offerrent; et ideo sequitur erant autem ibi Maria Magdalene et altera Maria sedentes contra sepulcrum
Origenes in Matth
Mater autem filiorum Zebedaei non scribitur sedere contra sepulcrum: forsitan enim usque ad crucem pervenire potuit. Istae autem, quasi maiores in caritate, neque his quae postea gesta sunt defuerunt
Hieronymus
Vel ceteris relinquentibus dominum, mulieres in officio perseverant, expectantes quod promiserat Iesus; et ideo meruerunt primae videre resurrectionem, quia qui perseveraverit usque in finem, hic salvus erit
Remigius
Quod usque hodie sanctae mulieres, idest humiles animae sanctorum, in hoc saeculo faciunt, et pia curiositate attendunt quemadmodum passio Christi completa sit
27:62
St Jerome † AD 420
It was not enough for the Chief Priests to have crucified the Lord the Saviour, if they did not guard the sepulchre, and do their utmost to lay hands on Him as He rose from the dead.
Rabanus Maurus † AD 856
By the Parasceve is meant ‘preparation;’ and they gave this name to the sixth day of the week, on which they made ready the things needed for the Sabbath, as was commanded respecting the manna, On the sixth day they gathered twice as much. (Exod. 16:22.) Because on the sixth day man was made, and on the seventh God rested; therefore on the sixth day Jesus died for man, and rested the Sabbath day in the tomb. The Chief Priests although in putting the Lord to death they had committed a heinous crime, yet were they not satisfied unless even after His death they carried on the venom of their malice once begun, traducing His character, and calling one, whom they knew to be guileless, a deceiver. (John 11:49.) But as Caiaphas prophesied without knowing it, that it is expedient that one man should die for the people, so now, Christ was a deceiver,1 not from truth into error, but leading men from error to truth, from vices to virtue, from death to life.
Remigius † AD 908
They say that He had declared, After three days I will rise again, in consequence of that He said above, As Jonas was three days and, three nights in the whale’s belly, &c. (Matt. 12:40.) But let us see in what way He can be said to have risen again after three days. Some would have the three hours of darkness understood as one night, and the light succeeding the darkness as a day, but these do not know the force of figurative language. The sixth day of the week on which He suffered comprehended the foregoing night; then follows the night of the Sabbath with its own day, and the night of the Lord’s day includes also its own day; and hence it is true that He rose again after three days.
St Augustine † AD 430 ‘Aug. in Serm.’ non occ.
He rose again after three days, to signify the consent of the whole Trinity in the passion of the Son; the three days’ space is read figuratively, because the Trinity which in the beginning made man, the same in the end restores man by the passion of Christ.
Rabanus Maurus † AD 856
Command therefore that the sepulchre be made sure until the third day. For Christ’s disciples were spiritually thieves; stealing from the unthankful Jews the writings of the New and Old Testament, they bestowed them to be used by the Church; and while they slept, that is, while the Jews were sunk in the lethargy of unbelief, they carried off the promised Saviour, and gave Him to be believed on by the Gentiles.
St Hilary † AD 367
Their fear lest the body should be stolen, the setting a watch on the tomb, and sealing it, are marks of folly and unbelief, that they should have sought to seal up the tomb of One at whose bidding they had seen a dead man raised from the tomb.
Rabanus Maurus † AD 856
When they say, And the last error will be worse than the first, they utter a truth unwittingly, for their contempt of penitence was worse for the Jews than was their error of ignorance.
St John Chrysostom † AD 407 Hom. lxxxix.
Observe how against their will they concert to demonstrate the truth, for by their precautions irrefragable demonstration of the resurrection was attained. The sepulchre was watched, and so no fraud could have been practised; and if there was no collusion, it is certain that the Lord rose again.
Rabanus Maurus † AD 856
Pilate’s answer to their request is as much as to say, Be it enough for you that ye have conspired the death of an innocent man, henceforth let your error remain with you.
St John Chrysostom † AD 407
Pilate will not suffer that the soldiers alone should seal. But as though he had learnt the truth concerning Christ, he was no longer willing to be partner in their acts, and says, Seal it as ye will yourselves, that ye may not be able to accuse others. For had the soldiers alone sealed, they might have said that the soldiers had suffered the disciples to steal the body, and so given the disciples a handle to forge a tale concerning the resurrection; but this could they not say now, when they themselves had sealed the sepulchre.
The Latin text
Hieronymus
Non suffecerat principibus sacerdotum crucifixisse dominum salvatorem, nisi sepulcrum custodirent, et quantum in illis est, manus imponerent resurgenti; unde dicitur altera autem die, quae est post parasceven
Rabanus Maurus
Parasceve dicitur praeparatio: hoc nomine vocatur sexta sabbati, in qua praeparabant necessaria sabbato, ut de manna dictum est: sexta die colligetis duplum: quia enim sexta die factus est homo, in septima requievit Deus, ideo sexta die Iesus pro homine moritur, et in sabbato quievit in sepulcro
Hieronymus
Principes autem sacerdotum licet immensum facinus in nece domini perpetraverint, tamen non sufficit eis, nisi etiam post mortem eius conceptae nequitiae virus exerceant, famam eius lacerantes; et quem innocentem sciebant, seductorem vocant: unde dicunt domine, recordati sumus quia seductor ille dixit. Sicut autem Caiphas ignorans ante prophetaverat dicens: expedit unum hominem mori pro populo, et non tota gens pereat, sic modo; seductor enim erat Christus, non a veritate in errorem mittens, sed a falsitate in veritatem, a vitiis ad virtutes, a morte ad vitam ducens
Remigius
Ex hoc autem dicunt eum dixisse post tres dies resurgam, quia dixerat: sicut fuit Ionas tribus diebus et tribus noctibus in ventre ceti, et cetera. Sed videndum quomodo post tres dies resurrexerit. Nonnulli voluerunt tres horas tenebrarum, unam intelligi noctem; et lucem quae secuta est tenebras, diem; sed hi vim figuratae locutionis ignoraverunt. Figurate enim sexta feria, qua passus est, comprehendit noctem praecedentem; sequitur autem nox sabbati cum suo die; nox vero dominici diei comprehendit suum diem; ac per hoc verum est quod post triduum resurrexit
Augustinus in Serm. de passione
Ideo autem post tres dies resurrexit, ut in passione filii totius Trinitatis monstraretur assensus; triduum enim legitur in figura, quia Trinitas, quae in principio fecerat hominem, ipsa in fine hominem per Christi reparat passionem. Sequitur iube ergo custodiri sepulcrum usque in tertium diem
Rabanus Maurus
Discipuli enim Christi fures spiritualiter erant: quia ab ingratis Iudaeis scripta novi et veteris testamenti ablata in usum Ecclesiae conferebant, et salvatorem qui eis promissus fuerat, illis nocte dormientibus, hoc est infidelitate torpentibus, abstulerunt, gentibus credendum tradentes
Hilarius in Matth
Metus furandi corporis, et sepulcri custodia atque obsignatio, stultitiae atque infidelitatis testimonium est: quod signare sepulcrum eius voluerunt, cuius praecepto conspexissent de sepulcro mortuum suscitatum
Rabanus Maurus
In hoc autem quod dicunt et erit novissimus error peior priore, ignoranter verum dicunt: peior enim fuit contemptus poenitentiae in Iudaeis quam error ignorantiae
Chrysostomus in Matth
Vide etiam qualiter nolentes concertant ad demonstrandam veritatem: irrefragabilis enim demonstratio resurrectionis facta est per ea quae praetenderunt: quia enim custoditum est sepulcrum, nulla fraus facta est. Si autem fraus facta non est, manifeste et irrefragabiliter dominus surrexit. Quid autem Pilatus respondeat, subiungitur ait illis Pilatus: habetis custodiam: ite, custodite, sicut scitis
Rabanus Maurus
Quasi dicat: sufficiat vobis quod consensi in necem innocentis; de cetero vester error vobiscum permaneat. Sequitur illi autem abeuntes munierunt sepulcrum, signantes lapidem cum custodibus
Chrysostomus in Matth
Non autem permittit Pilatus solos milites sigillare: si enim soli milites sigillassent, possent dicere quoniam milites permiserunt quod discipuli corpus domini furarentur, et ita resurrectionis infringere fidem: nunc hoc dicere non possunt, cum ipsimet sepulcrum sigillassent
27:1
Ver. 1. But when the morning was come (Syr. when it was dawn), all the chief priests, &c. "See here," says S. Jerome, "the eagerness of the Priests for evil," their feet were swift to shed blood (Psa 14:6). They were urged on by their bitter hatred of Christ, and by Satan's instigation. It was the morning of Friday, only a few hours before His crucifixion, when Caiaphas, who had already tried and condemned Him the night before, summoned thus early the great Council of the Sanhedrin. It was to obtain His condemnation by the whole Body, which would ensure the subsequent condemnation by Pilate. S. Matthew omits the proceedings of this Council, as being a mere repetition of what he had already recorded (chap. xxvi. 59 seq.). But the narrative is supplied by S. Luke (xxii. 26 seq.), as explained above (see ver. 59). S. Leo says strikingly, "This morning, O Jews, destroyed your Temple and altars, took away from you the Law and the Prophets, deprived you of your kingdom and priesthood, and turned all your feasts into unending woe" (Serm. iii. de Pass.).
To put Him to death. That is, how they could do it without hindrance or tumult, and also by what kind of death, as, e.g., that of the Cross, the most ignominious of all. Some members of the Council were probably Christ's followers and friends; and these most likely absented themselves, or were not summoned, or sent away elsewhere, for fear they should defend Him. But if any of them were present, they either gave sentence in His favour, or were forced by the clamour of the rest to remain silent; as Nicodemus and Joseph of Arimathæa (Luk 23:51). Here notice, this wicked Council erred not only in fact, but in faith. For it gave sentence that Jesus was not the Christ nor the Son of God, but that He was guilty of death, as having falsely claimed to be both: all which statements are erroneous and heretical. This, however, was only a small and particular, not an Œcumenical Council. These latter, as representing the whole Church, have the gift of inerrancy by the power of the Holy Ghost and by Christ's own promise. But you will say the whole Jewish Church at that time fell away from the faith. It was not so, for many of Christ's converts in Judæa remained steadfast, and there were true believers among the Jews who were converted at the day of Pentecost (Act 2).
27:2
Ver. 2. And when they had bound Him, they led Him away, and delivered Him to Pontius Pitate the governor. "For," as S. Jerome says, "it was the Jewish custom to bind and deliver to the judge those they had condemned to death." Here then was Samson bound by Delilah, Christ by the Synagogue. Origen says truly, "They bound Jesus who looseth from bonds; who saith to them that are in bonds, I Go forth' (Isa 49:9); who looseth the fetters, and saith, 'Let us break their bands asunder.'" For Jesus was bound that He might set us free by taking on Himself the bonds and the punishment of our sins.
They brought. Caiaphas, i.e., and all the other members of the Council, to crush by the weight of their authority both Jesus and Pilate alike. For if Pilate refused to ratify their sentence, they would be able to accuse him of aiming at the sovereignty of Judæa, and being thus an enemy of Cæsar, and so force him in this way, even against his will, to condemn Him to death.
Delivered to Pontius Pilate. Why? Some think from what is said in the Talmud that the Jews were forbidden to put any one to death. But see Deu 21:23; Num 25:4; Jos 13:29; 2Sa 21:6-9. But the fact was that the Romans had taken away from the Jews the power of life and death (Joh 18:31). Ananus was deposed from the High-Priesthood for killing James the Lord's brother and others, without the consent of the Roman governor. The stoning of S. Stephen was only an outbreak of popular fury. There were also other reasons. 1. To remove from themselves the discredit of His death, as though it had arisen merely from envy. 2. To dishonour Him as much as they could, by getting Him condemned by Pilate to the ignominious death of crucifixion, the punishment of rebels. They themselves had condemned Him of blasphemy, which was punished by stoning (Lev. xxiv. 16). 3. To dishonour Him the more by causing Him to be put to death as a profane person, by one, too, who was himself profaning the holy feast of the Passover (see S. Chrysostom, Hom. lxxxvi in Matt.; S. Augustine, Tract. cxiv. in John; and S. Cyril, Lib. xii in Joan. cap. 6). But a retaliatory punishment was inflicted on the Jews; for as they delivered up Christ to Pilate, so were they in turn delivered up to be destroyed by Titus and Vespasian (S. Cyril on John, cap. xviii.; Theophylact, and Victorinus on Mark xiv.).Vers. 3, 4. Then Judas, which had betrayed Him, when he saw that he was condemned, &c. Judas, when he sold Christ, did not expect that He would be killed, but merely seized, and either render them some satisfaction, or in some way escape, as before, out of their hands. But on finding Him condemned to death, he felt the gravity of his sin. And repenting, when too late, of what he had done, he was self condemned, and hanged himself. "The devil is so crafty," says S. Chrysostom, 'that he allows not a man (unless very watchful) to see beforehand the greatness of his sin, lest he should repent and shrink from it. But as soon as a sin is fully completed, he allows him to see it, and thus overwhelms him with sorrow and drives him to despair. Judas was unmoved by Christ's many warnings; but when the deed had been wrought, he was brought to useless and unavailing repentance."
27:3
That He was condemned. By Caiaphas, i.e., and the whole Council, and that he would shortly be condemned by Pilate on their authority, and by their urgent importunity.
Repented himself. Not with true and genuine repentance, for this includes the hope of pardon, which Judas had not; but with a forced, torturing, and despairing repentance, the fruit of an evil and remorseful conscience, like the torments of the lost. In Gr. μεταμεληθείς.
Brought again the thirty pieces or silver to the Chief Priests. To rescind his bargain. As if he had said, "I give back the money; do ye, on your part, restore Jesus to liberty." So S. Ambrose (in Luc. xxii.), "In pecuniary causes, when the money is paid back, justice is satisfied." And S. Hilary, "Judas gave back the money that he might expose the dishonesty of the purchasers." And S. Ambrose, "Though the traitor was not absolved himself, yet was the impudence of the Jews exposed; for though put to shame by the confession of the traitor, they insisted wickedly on the fulfilment of the bargain."
27:4
I have sinned in that I have betrayed the innocent Blood; Gr. α̉θω̃ον; for what more innocent than the immaculate Lamb? what purer than the purity of Jesus Christ?
But they said, What is that to us? see thou to that. Carry out what thou hast begun. Bear the punishment of the guilt thou ownest. We own no fault in ourselves. But He is guilty of death as a false Christ, and therefore we insist on it. Now, as they refused to take back the money, Judas cast it down in the Temple, and hung himself, despairing of the life of Jesus and of his own salvation. For assuredly he would not have thus acted had the Chief Priests taken the money back and set Jesus free. Up to a certain point, then, his repentance was right, but when it drove him to despair it was wrong. "See how unwilling they were," says S. Chrysostom, "to see the audacity of their conduct, which greatly aggravated their fault. For it was a clear proof that they were hurried away by audacious injustice, and would not desist from their evil designs, foolishly hiding themselves the while under a cloak of pretended ignorance."
27:5
And he cast down the pieces of silver in the Temple, and departed, and went and hanged himself. He first took them to the house of Caiaphas, or certainly to that of Pilate, where the Chief Priests were prosecuting their case; and afterwards, on their refusing to take them, threw them down in the Temple for the Priests to pick up. Some of the Chief Priests were probably there, but anyhow by throwing them down in the Temple he devoted them, as the price of the Most Holy Blood, to sacred and pious uses, if the Priests refused to take them back.
And he went and hanged himself. The Greek writers are mistaken in thinking that he did not die in this way, but was afterwards crushed to death (see on Acts i. 18). Judas then added to his former sin the further sin of despair. It was not a more heinous sin, but one more fatal to himself, as thrusting him down to the very depths of hell. He might, on his repentance, have asked (and surely have obtained) pardon of Christ. But, like Cain, he despaired of forgiveness, and hung himself on the self-same day, just before the death of Christ. For he could not bear the heavy remorse of an accusing conscience. So S. Leo (Serm. de Pass. iii.; S. Augustine, Quæst. v., and N. Test. xciv.). David had prophesied respecting him, "Let a sudden destruction," &c. (Psa 35:8). Thus S. Leo, "O Judas, thou wast the most wicked and miserable of men, for repentance recalled thee not to the Lord, but despair drew thee on to thy ruin!" And again, "Why dost thou distrust the goodness of Him who repelled thee not from the communion of His Body and Blood, and refused thee not the kiss of peace when thou camest to apprehend Him? But thou wast past conversion (a spirit that goeth and returneth not); and with Satan at thy right hand, thou followedst the mad desire of thy own heart, and madest the sin which thou hadst sinned against the King of Saints to recoil on thine own head; that thus, as thy crime was too great for ordinary punishment, thou mightest pronounce, and also execute, the sentence on thyself. Some say that Judas hung himself from a fig-tree, the forbidden tree of Hebrew tradition, and one of ill-omen. Hence Juvencus "Even as his own wild punishment he sought, He hung with deadly noose on fig-tree's height." Now it was avarice that drove Judas to this fate. "Hear ye this," says S. Chrysostom; "hear it, I say, Ye covetous. Ponder it in your mind what he suffered. For he both lost his money, and committed a crime, and lost his soul. Such was the hard tyranny of covetousness. He enjoyed not his money, nor this present life, nor that which is to come. He lost them all at once, and having forfeited the goodwill even of those to whom he betrayed Him, he ended by hanging himself." This confession of Judas, then (not in word, but in deed), was a clear proof of Christ's innocence, and it assuredly ought to have kept the Jews from killing Him, if they had only had the smallest amount of shame. But their obstinate malice could not be restrained even by this strange portent. Symbolically: Bede remarks (in Act 1.), "His punishment was a befitting one. The throat which had uttered the word of betrayal was throttled by the noose. He who had betrayed the Lord of men and angels hung in mid-air, abhorred by Heaven and earth, and the bowels which had conceived the crafty treachery burst asunder and fell out." S. Bernard, too (Serm. viii. in Psa 90 [vci.]), says, "Judas, that colleague of the powers of the air, burst asunder in the air, as though neither the Heaven would receive nor the earth endure the betrayer of Him who was true God and man, and who came to work salvation in the midst of the earth" (Psa 83:12, Vulg.). Again, S. Augustine (Lib. Hom. 1., Hom. xxvii.), "That which he wrought on his own body, this was also wrought on his soul. For as they who throttle themselves cause death, because the air passes not within them, so do they who despair of the forgiveness of God choke themselves by their very despair, that the Holy Spirit cannot reach them."
27:6
But the chief priests said, It is nor lawful for to put them into the treasury. Corban is the same as offering. It here signifies the treasury into which the offerings were cast. In Arab. the house of offerings (see Joseph de B. J., i. 8).
Because it is the price of blood. What hypocrisy! They suffer not the price of Christ's blood to be paid into the treasury, whereas they had taken money out of it to procure His betrayal and death.
27:7
Ver. 7. And they look counsel, and bought with them the potter's field, to bury strangers in. "They saw," says Origen, "that it was most fitting that, as the price of blood, it should be expended on the dead and their place of burial."
Strangers: for the inhabitants had their own burial-places. And God so ordered it that this field should be a standing witness both of Judas' repentance and of Christ's innocence. "The name," says S. Chrysostom, proclaims their bloody deed with trumpet tongue, for had they cast it into the treasury, the circumstances would not have been made so clearly known to future generations." Symbolically: It was thus signified that the price of Christ's Blood would benefit not Jews only, but strangers, the Gentiles, i.e., who would hereafter believe on Him. So Hilary, "It belongs not to Israel, but is solely for the use of strangers."
27:8
Ver. 8. Wherefore that field was called Arcedama. A Chaldee word. The Ethiopic and Persian versions agree as to its meaning. Adrichomius (Descr. Jerus. Num. 216) describes the spot, and a peculiar property of the soil, that it destroys within a few hours the dead bodies which are placed in it, a property which it preserves even when taken elsewhere. Some of it the Empress Helena is said to have taken to Rome, where it forms the Campo Santo. "It still retains," says Cornelius, "the same property." Tropologically: "The field bought for strangers with Christ's Blood is the Church (S. Chrysostom in loc.; S. Augustine, Serm. cxiv. de Temp.), and particularly the state of 'Religious,' who count themselves strangers upon earth, and citizens of Heaven, and of the household of God," &c. See also 1Pe 2:11, where S. Chrysostom says, "Nothing is more blessed than this burial, over which all rejoice, both angels and men, and the Lord of angels. For if this life is not our life, but our life is hidden, we ought to live here as though we were dead." So S. Paul, Col 3:3. It was perhaps for this symbolical reason that this soil possessed the remarkable property mentioned above. See Comment. on Act 1:18-19.
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Vers. 9, 10. Then was fulfilled, &c. See on Zec 11:12-13.
The price of Him that was valued; Gr. τὴν τιμὴν του̃ τετιμημένου. Christ, who is beyond all price (Theophyl.), Whom the Chief Priests bought of the sons of Israel, of Judas, i.e., who was one of them. (So Titelman and Barradeus.) This is stated to add to the ignominy of the transaction, viz., that He was sold not by a Gentile, but by an Israelite, and one, too, who was called after the Patriarch's eldest son. The plural is here put for the singular. Theophylact explains it otherwise, that Christ was valued, or bought, by the Chief Priests for the thirty pieces. Euthymius and others, that this price was put on Christ by those who were of the sons of Israel, i.e., Israelites. The Syriac version has the first person, agreeing with Zechariah, " And I took," &c. (Zec 11:13).
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As the Lord appointed me. These words can be taken: 1. As the words of Christ speaking by the Prophet, and signifying that God would suffer nothing which concerned Him to come to nought, so that even the field purchased with the price of His Blood should not be unoccupied, but serve for the burial of strangers. 2. As the words of the Prophet, "God ordained that I should by my own act, as well as by my word, prophesy and foretell this, and even the goodly price," as he says in irony, "at which Christ should be valued."
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Ver. 11. But Jesus stood before the Governor. S. Matthew having recorded the fate of Judas, now returns to the main narrative, omitting, however, several incidents, which are to be found in Joh 18:19. It appears from S. Luke xxiii. 2 that the Jews brought three definite charges against Jesus that He was perverting the people, that He forbade them to give tribute to Cæsar, and maintained that He was Himself a King. Pilate, it would seem, put aside the first two as false and malicious, and dwelt only on the third. He simply asked Him whether he were the King of the Jews, as being of royal descent, or as the promised Messiah, or on any other ground. Jesus asked him in reply, "Sayest thou this of thyself?" (Joh 18:34). He knew very well the nature of the charge. But he wished to mortify Pilate by suggesting that this must be a mere calumny of His enemies, since he who was bound to maintain the authority of the Emperor, and had hitherto been most vigilant in the matter, had heard nothing of the kind. Pilate was irritated, and replied, "Am I a Jew, so as to know or care anything about Thy family or descent, or aught else relating to Thyself, who art a Jew born? Thine own nation and the Chief Priests have delivered Thee to me. What hast Thou done?" This was the very answer which Jesus wished to obtain from him, and He clearly and directly replied, "My kingdom is not of this world," &c. (Joh 18:36). He explained that it was not to be supported by human agency or force of arms (so that Tiberius need not fear that he would lose the kingdom of Judæa, but that it was heavenly, spiritual, and transcendental, a kingdom wherein He would reign in the hearts of the faithful by grace, and bring them to His kingdom in Heaven. S. Matthew, omitting all other points for the sake of brevity, assigns this last as the true cause of Christ's death, merely saying, The Governor asked Him, saying, Art Thou the King of the Jews? And Jesus said unto him, Thou sayest. He meant by this, I am Messiah the King. He might have said truly, I am not the King of the Jews, I am no temporal King, nor do I aim at being one. But the Jews understood the title King of the Jews to mean the Messiah, and as He could not deny His Messiahship, He confessed that He was the King of the Jews, the promised Messiah. It will be asked, What is the nature of Christ's kingdom, and its manifold relations? Christ, then, as man had a twofold kingdom even when on earth. 1. A spiritual kingdom, i.e., His Church, which He instituted as a commonwealth of the faithful, and founded with certain laws, ordinances, and sacraments. He rules it by S. Peter and his successors, as His Vicars, and makes it spread through all nations. This kingdom David and the Prophets foretold would be given to Christ (S. Aug. Tract. cxvii. in John). 2. As S. Thomas (Lib. i. de Reg. Princ. cap. xii.) and others rightly teach, in opposition to Abulensis [Tostatus] on Matth. xxi., it is physical and of this world. For Christ, from His very conception, had properly and directly dominion over the world, so as to depose and appoint kings, though as a fact He did not exercise such power on earth. Here observe there is a threefold dominion and sovereignty. 1. The highest of all, which God exercises over all creatures, being peculiarly His Own. 2. The human authority, which earthly kings and princes exercise. 3. Between these two is the authority of Christ as man, which far surpasses all kingly power: 1. In its origin, for God gave it to Christ. 2. In its stability, for it cannot be overcome, and abides for ever. 3. In its object, as extending to all created beings, even to angels (see Rev. xix. 16; i. 5; Mat 28:18). This was His, as man, by reason of His hypostatic union with the Word or Son of God. And accordingly this sovereignty is peculiar to Christ as man, nor has He communicated it to any one, not even to S. Peter and the Pontiffs his successors. It will be asked whether Christ as man had a human claim to the Jewish kingdom? And I say, He had; for He was the son, the successor, and heir of David. He did not, it is true, enter on His kingdom, nor was He inaugurated as King. But yet He furnished an instance of what He was by His triumph and entry into Jerusalem. He did not actually enter on His kingdom, both because the family of David had long ceased to reign, and the kingdom had by common consent passed into other hands.
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Ver. 12. And when He was accused of the chief priests and elders, He answered nothing. 1. Because all the charges against Him were false, and deserved not an answer. So S. Augustine (Serm. cxviii. de Temp.), "The Lord by keeping silence does not confirm the charge, but makes light of it. For far better is that cause which is undefended, and yet is successful; that justice is most complete which is not supported by words but is based on truth. The Saviour, who is Wisdom itself, knew how to conquer by silence, to overcome by not replying." 2. Jesus knew that any answer would be useless, and would only make the Jews more eager for His death. 3. For fear He should excuse His crime, and obtain His deliverance, and so the benefit of His death be deferred, says S. Jerome, "for He wished to he condemned through keeping silence, and to die for the salvation of men." So S. Ambrose (in Luc. xxii.), "He rightly keeps silence who needs not a defence. Let those who fear defeat be eager for defence. But why should He fear who wished not to escape? He sacrificed His own single life for the salvation of all." 4. To atone thus for all faults of the tongue, and teach men to keep their tongues from all evil words.
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Ver. 13. Then saith Pilate unto Him, Hearest Thou not how many things they witness against Thee? For Pilate had brought Him forth from his house to hear the accusations of the Chief Priests, as they would not enter the hall, lest they should be defiled (see Joh 18:28).
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Ver. 14. And He answered him to never a word, insomuch that the Governor marvelled greatly. Pilate marvelled at His silence in this His extreme peril, when assailed by vehement accusations and clamour. He marvelled at His gentleness, calmness, and contempt of death, and, recognising more fully His innocence and holiness, he laboured the more earnestly to deliver Him. [Pseudo-]Athan. de Cruce, says, "It was a marvellous thing that our Saviour was so effectual in His persuasion by keeping silence, and not by answering, that the judge acknowledged of His own accord that it was a mere conspiracy against Him." And thus do the Saints often in like manner refute the false charges against them. Ver. 15. Now at that feast the Governor was wont to release unto the people a prisoner whom they would. There comes in before this verse Luk 22:5, which records Jesus being sent to Herod, Pilate and Herod being reconciled, and His coming back again in a gorgeous or white robe. This was the dress of candidates for an office, of royal persons, and also of buffoons: Herod mocking in this way at the supposed ambition of Jesus in affecting to be a king. Symbolically: The white garment represented the innocence, victory, immortality, glory, &c., of Christ, which He purchased by His sufferings and insults. "Let thy garments be always white" (Eccles. ix. 8). And so S. Ambrose, "He is arrayed in white, in evidence of His immaculate Passion," and that as the spotless Lamb of God He took on Himself the sins of the world. Pilate then saw what was Herod's object in sending Him back, and said to the Chief Priests (Luke xxiii. 14), "Ye have brought this man unto me as one that perverteth the people... I will therefore correct Him, and let Him go," that is, chastise and punish Him, not for His offence (for He is guiltless), but to satiate your rage against Him. Shortly afterwards he proposed another plan for His deliverance, viz., by releasing some one to them at the Passover, having little doubt, if the choice were given them, whom they would prefer. This Paschal custom was introduced in memory of the deliverance from Egypt. But did Pilate really wish to release Christ? Rupertus thinks it was mere pretence, for that he had secretly agreed with the Jews to put Him to death, having given Him up to their will. But S. Augustine and the rest suppose, more correctly, that Pilate was sincere (see Luk 23:20 and Act 3:13). This is clear also from the many occasions on which he laboured to save Him (see Joh 18:31, Joh 18:38; Luk 23:7, Luk 23:15).
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Ver. 16. For he had then a notable prisoner called Barabbas. Notorious, that is, for his crimes. S. John terms him "a robber." S. Mark and S. Luke, "one who had committed murder in the insurrection." "Notorious," says S. Chrysostom, "for his bold bearing, and stained with many murders." Now to be thus compared with Barabbas, and counted his inferior, was a great dishonour and pain to Christ. And His patience under this wrong is a fitting pattern to all Christians when slights are put on them.
Barabbas. In Hebrew "the Son of a father, of Adam, i.e., the first father of all sinners." And Christ was made lower than Adam when He took on Himself to atone for his disobedience and sin. S. Jerome explains it less correctly as Barabbas, the son of a Master.
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Ver. 17. When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus? "That if the Chief Priests wished through envy to destroy Him, the people, who had experienced His manifold benefits, might ask for His life," saith Druthmar; or if, as S. Chrysostom says, "they did not wish to pronounce Him innocent, they might release Him, though guilty, in consideration of the feast."
Which is called Christ. Pilate was in earnest, wishing the Jews to demand His deliverance, as being their promised Messiah.
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Ver. 18. For he knew that for envy they had delivered Him. From their general bearing and demeanour, and also from his own knowledge of His holiness, and teaching, and boldness in reproof.
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Ver. 19. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day (this night) in a dream because of Him. This act of Pilate's wife is a fresh effort to deliver Him. Her dreams were full of threats against her husband and herself, if he condemned Christ. Some suppose them to have been the work of an evil angel, wishing to prevent His death, lest sinners should be saved by Him. (See the Sermon on the Passion, apud S. Cyprian; S. Bernard, Serm. i. in Pasch; Lyranus, Dionys. Carthus., Rabanus, and others.) Origen, S. Hilary, S. Chrysostom, S. Augustine, S. Ambrose, and others more correctly suppose that it was the work of a holy angel, and that the dream was sent to Pilate's wife (not himself): 1. That both sexes (as well as all the elements afterwards) might witness to Christ's innocence. 2. That she might make it publicly known by telling her husband. 3. Because she appears to have been a noble, tenderhearted, and holy woman. Origen, S. Chrysostom, and others consider that she was in this way brought to a true belief in Christ. S. Augustine (in Aurea Catena) says, "that both husband and wife bore witness to Christ;" "thus presaging," says S. Jerome, "the faith of the Gentiles." And S. Augustine (Serm. cxxi. de Temp.), "In the beginning of the world the wife leads the husband to death, in the Passion she leads him on to salvation." Joanna, too, the wife of Chusa, Herod's steward, was one of those who ministered to Christ of their substance. The Greek Menology terms her Procula; some suggest that she was Claudia (2Ti 4:21), as she probably remained at Rome when he was banished. S. Augustine implies that she converted him (Serm. iii. de Epiph). "The Magi came from the East, Pilate from the West. They accordingly witnessed to Him at His birth, he at His death, that they might sit down with Abraham, &c., not as their descendants in the flesh, but as grafted into them by faith." Tertullian, too (Apol. cap. xxi.), speaks of Pilate as a Christian. But all this is at variance with what others say of his banishment and his self-inflicted death. When Pilate then is termed a Christian, it must mean a favourer and protector of His innocence. He yielded, it is true, at last to the threats of the Jews; and so it was that by the just retribution of God he was himself the victim of the like false charge from the Jews, who caused him to be exiled.
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Ver. 20. But the chief priests and the elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The Chief Priests used the time which Pilate had given the people for consideration in persuading them to ask for Barabbas and destroy Jesus, as the most dangerous person of the two. Notice here the effect of anger and malice, and the false and perverted judgments of the world. Jesus, the author of salvation, was to suffer; but Barabbas, the murderer, was to he spared. But God undoubtedly so ordered it that the Innocent should suffer, and thus atone for the guilt of sinners, whom Barabbas represented.
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Ver. 21. But the Governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. That is, after he had given them time for consideration, he again asked them, and demanded an answer. Bede (on Mar 15:9) strikingly remarks, "The demand they made still cleaves to them. For as they preferred a robber to Jesus, a murderer to the Saviour, the destroyer to the Giver of Life, they deservedly lost both their property and their life. They were reduced, indeed, so low by violence and sedition as to forfeit the independence of their country, which they had preferred to Christ, and cared not to recover the liberty of body and soul which they had bartered away." A1legorically: "Their choice of Barabbas foreshadowed," says S. Jerome, "that robber Antichrist, whom they would hereafter choose in the end of the world." And S. Ambrose (in Luk 22), "Barabbas means the son of a father. They, therefore, to whom it was said, 'Ye are of your father the devil,' are set forth as those who would afterwards prefer Antichrist, the son of his father, to the true Son of God."
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Ver. 22. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let Him be crucified. "Pilate," says S. Chrysostom, "places the matter in their hands, that all might be ascribed to their clemency, thus to charm and soften them down by his obsequiousness. But all in vain. For the Chief Priests had already resolved to insist on His crucifixion, as being not only the most cruel, but also the most ignominious of deaths, the death of robbers and other evil-doers. For they hoped in this way to destroy all His former credit and reputation." So says S. Chrysostom, "Fearing that His memory should be kept in mind, they chose this disgraceful death, not knowing that the truth when hindered is more fully manifested."
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Ver. 23. The Governor said, Why, what evil hath He done? But they cried out the more (vehemently, πεζισσω̃ς), saying, Let Him be crucified. The more Pilate insisted on His innocence, the more did they clamour for His crucifixion, "not laying aside their anger, hatred, and blasphemy, but even adding to them" (Origen). They thus fulfilled the prophecy of Jeremiah (Jer 12:11), "Mine heritage (the synagogue) is made unto Me as a lion in the forest; they have uttered their voice against Me;" and David's (Psa 22:13), "They opened their mouth upon Me, as a ravening and a roaring lion;" and Isaiah's (Isa 5:7), "I looked for judgment, and behold iniquity; and for righteousness, and behold a cry." (So S. Jerome.)
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Ver. 24. When Pilate saw that he could prevail nothing, but that rat her a tumult was made, he took water, and washed his hands before the multitude. α̉πενίψατο, washed away. "He adopted," says Origen, "the Jewish custom, and wished to calm them down, not by words only, but also by deed." He washed his hands, but not his conscience. But this took place after the scourging and crowning, of Christ. (See S. John.) Here is a transposition.
Saying, I am innocent. I condemn Him against my will. Ye are the offenders. Ye are guilty of His death. How foolish was this timid, heartless, and slothful Governor in speaking thus! Why opposest thou not the injustice of the people? "Seek not to be judge, if thou canst not by thy power break through iniquities" (Eccles. vii. 6). At another time thou didst let loose the soldiers an the riotous mob (Joseph. B. J., xviii. 4). Why dost thou not act thus firmly now? If thou canst not, through the fury of the Jews, set Him free now, at least delay thy sentence till their fury subsides. S. Chrysostom (in Luk 23:22) says, "Though he washed his hands, and said he was innocent, yet his permitting it was a sign of weakness and cowardice. For he ought never to have yielded Him up, but rather rescued Him, as the Centurion S. Paul" (Act 21:33). S. Augustine more forcibly (Serm. cxviii. de Temp.) "Though Pilate washed his hands, yet he washed not away his guilt; for though he thought he was washing away the Blood of that Just One from his limbs, yet was his mind still stained with it. It was he, in fact, who slew Christ by giving Him up to he slain. For a firm and good judge should not condemn innocent blood, either through fear or the risk of being unpopular." And S. Leo (Serm. viii. de Pass.) said, "Pilate did not escape guilt, for by siding with the turbulent mob he became partner of others' guilt."
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Ver. 25. Then answered all the people, and said, His blood be on us, and on our children. Let the guilt thou fearest be transferred from thee to us. If there be any guilt, may we and our posterity atone for it. But we do not acknowledge any guilt, and consequently, as not fearing any punishment, we boldly call it down on ourselves. And thus have they subjected not only themselves, but their very latest descendants, to God's displeasure. They feel it indeed even to this day in its full force, in being scattered over all the world, without a city, or temple, or sacrifice, or priest, or prince, and being a subject race in all countries. It was, too, in punishment for Christ's crucifixion that Titus ordered five hundred Jews to be crucified every day at the siege of Jerusalem, as they crowded out of the city in search of food, "so that at last there was no room for the crosses, and no crosses for the bodies" (Joseph. B. J. vi. 12). "This curse," says Jerome, "rests on them even to this day, and the blood of the Lord is not taken away from them," as Daniel foretold (Dan 9:27). Strange stories are told by Cardinal Hugo of special diseases which attacked the Jews, in periodical loss of blood, etc., though Salmeron and Abulensis [Tostatus] attribute them to natural causes.
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Ver. 26. Then (when the Jews had taken on themselves the guilt of Christ's death) released he Barabbas unto them: and when he had scourged Jesus, he delivered Him to be crucified. S. Matthew, as usual, slightly touches on the scourging; S. Mark and S. Luke speak of it more fully, and reckon this as Pilate's fifth appeal to the compassion of the Jews, to induce them to ask for His life. Observe 1. Scourging among the Romans was the punishment of slaves. (See Ff de Pænis 1. "Servorum," and the Lex Sempronia.) S. Paul, as a Roman citizen, protested against being scourged (Acts xvi.). Martyrs were scourged by way of disgrace, of which many instances are given. 2. Free persons also were scourged after they had been condemned to death, as though they had thus become slaves. Hence the fasces had rods for scourging, and the axe for executions. 3. This scourging of Christ was before His condemnation, and He was thus spared the usual scourging afterwards. For one scourging only is spoken of in the Gospels. 4. S. Jerome (Epitaph. Paulæ), S. Paulinus (Ep. xxxiv.), Prudentius, and others (see Gretser, de Cruce, Lib. i.), say that Christ was fastened to a column to be scourged, and that this column was afterwards placed in the Church of S. Praxedes at Rome. But the column which is there is very small, and is consequently supposed to be only a part of the large column mentioned by S. Jerome. Bosius maintains that it is the whole of the column, and that S. Jerome is speaking of the column at which Christ was first scourged. S. Chrysostom considered that there were two scourgings. But most probably it was only part of the column S. Jerome mentions, or one of those to which He was bound in the house of Caiaphas, and the larger one that at which He was scourged in the house of the Governor. But in what respects was this scourging so cruel and savage? 1. Christ being bound to this short column, and standing with the whole height of His body above it, was quite at the mercy of those who scourged Him. Again, the mere exposure of His most pure and virgin body to these filthy mockers was a sore affliction to Him. But He was twice, or as some say thrice, stripped; first, at His scourging; secondly, when crowned with thorns. This stripping was attended with the greatest pain; for as His garment stuck to His wounds, they were forcibly reopened as it was torn away. The forty martyrs were animated by this example, when they boldly stripped themselves and plunged into the freezing water. (See S. Basil's Homily.) 2. Pilate wished to excite the compassion of the Jews by saying, "Behold the man." Behold Him who has no longer the appearance of a man, but of some slaughtered animal, so besmeared was He with blood and marred in His form. 3. The soldiers had of their own wanton cruelty crowned Him with thorns, and perhaps had been bribed by the Jews to scourge Him with greater severity. The blessed Magdalene of Pazzi, a nun of Florence, saw in a trance Christ scourged by thirty pairs of men, one after the other. Some say that He had 5000 blows inflicted on Him. S. Bridget is said to have had the exact number (5475) revealed to her. From such a scourging as this He would have died naturally again and again, had not His Godhead specially sustained Him. 4. His bodily frame was most delicate, and acutely sensitive to pain, as fashioned by the Holy Spirit, and He consequently felt the scourging more severely than we should have done. 5. The prophets, and also Christ Himself, foretold that this scourging would be most heavy and severe. See S. Mat 20:19, and Job 16:14, "He brake Me with wound upon wound." They added, i.e., blows to blows, wounds to wounds, so that the whole body seemed one continuous wound. Conf. Psa 73:14, "All the day long have I been scourged;" and Psa 129:3, "The sinners wrought upon my back as smiths on an anvil;" but the Hebrew [and A.V.], "The ploughers ploughed upon My back," they made furrows on My back with scourges. So, too, Aquila and Theodot. This is also indicated by Jacob's words (Gen. xlix. 11), "He shall wash His garments in wine, and His clothes in the blood of the grape," meaning by His garments and clothes His flesh, and by the wine His blood. 6. Christ was scourged, as slaves were, with small ropes or thongs. Some suppose that He was scourged: 1. with rods of thorns; 2. with cords and iron goads; 3. with chains made of hooks. Antonius Gallus (de Cruciatu Martyrum) describes the various kinds of scourges which were used. S. Bridget says that the Blessed Virgin was present at the scourging, and that her pain and sorrow added wondrously to His. She describes also the mode and the barbarity of His scourging (S. Bridget, Rev 1:10). Now Christ wished in this way to atone for our evil lusts and manifold sins. And in doing this (says S. Thom., par. iii. sec. 46, art. 6, ad. 6), He considered not only the great virtue of His sufferings from the union of His Godhead with His human nature, but also how much it would avail even in that nature for making satisfaction. Moreover, He wished to obtain power and strength for all martyrs, in order to their enduring every kind of scourging. Conf. Isa 53:5. In all this Christ manifested most marvellous patience. He uttered not a groan, gave no indication of pain, stood firm as a rock. Nay, He lorded it over all sufferings, as being above them. Such a temper obtained heathen admiration. S. Cyprian (de Bono Patient. cap. iii.), among the proofs of His Divine Majesty, speaks of "His continuous endurance, in which He exhibited the patience of His Father." Tertullian, too (de Pat. cap. iii.), "He who had proposed to hide Himself in man's form, exhibited nought of man's impatience. And in this ye Pharisees ought to have specially recognised the Lord." S. Ambrose, too (Serm. xvii. in Ps. cxviii.) [cxix.], speaks of His "triumphant silence under calumny." The Jews ought to have gathered from this the conclusion of the Centurion, "Truly this was the Son of God." All this was caused by His love of God and man. Love triumphed over pain, and made His pains as nothing. And hence He was willing to suffer in all points, and in all His members and senses. S. Thomas (par iii. qu. 46, art. 5) thus writes, "He suffered in the desertion of His friends, in His credit, in His honour, in the spoiling of His goods, in His soul by sorrow, in His body by His wounds. He suffered too in all parts of His body, and in every sense." But His sufferings of mind were by far the greatest. For He was specially wounded by the sins of each single man. He grieved also for the multitude of the lost. He had sympathy for the martyrs and others who had to endure sufferings. But His boundless love urged Him on to endure all this. For love is the measure of pain, and we cannot live in love without pain. Hence it is said of Christ, "Sculptured, thou seest His love in every limb."
Delivered Him to be crucified. After His scourging and crowning with thorns, which comes next, as I have said (ver. 24). This is therefore a transposition. S. Matthew here relates many things briefly, which S. Joh 19:1-16 records more fully. Pilate then delivered Jesus to the Jews, after he had condemned Him. Adrichomius (p. 163) gives Pilate's supposed sentence, which states that the charges had been proved; making these charges, which he knew to be false, a cloak for his own sloth and injustice; the Chief Priests gave no proof, but merely made false and calumnious assertions. Pilate in his rescript to Tiberius says that he had condemned Jesus through the importunity of the Jews, though He was in other respects a holy and divine man. Orosius (Hist. vii. 4) speaks of his testimony to Christ's virtues; and Eusebius (in Chron. ad an. 38), that he spoke in favour of Christians to Tiberius, who proposed that Christianity should be recognised among other religions. (Conf. Tert. Apol. cap. 5 and 21; Eusebius, Hist. Eccl. ii. 2, and others.) Christ, then, was on Pilate's own testimony most unjustly condemned by him; for envy accused, hatred witnessed against Him; His crime was innocence; fear perverted judgment, ambition condemned, cruelty punished.
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Ver. 27. Then the soldiers of the governor took Jesus into the common hall. "Then" refers not to the preceding words, "delivered Him to be crucified," but to the scourging. The soldiers scourged Jesus, and crowned Him at the same time with thorns.
Gathered unto Him the whole band, to adorn Him, by way of insult, with the royal insignia, as pretending to be King of the Jews. "For soldiers are a cruel race," says S. Chrysostom, "and take pleasure in insulting." It was the Prætorian Band, quartered in the castle of Antonia.
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Ver. 28. And they stripped Him, and put on Him a scarlet robe. "Making jest of Him," says Origen. This stripping can be referred either to His scourging or to His crowning with thorns. It is consequently uncertain whether He resumed His garments after He had been scourged, and was stripped of them again and arrayed in the scarlet robe, or whether the scarlet robe was put upon His naked body immediately after His scourging. Symbolically: "In the scarlet robe," says S. Jerome, "the Lord bears the blood-stained works of the Gentiles." "He bare," says S. Athanasius, "in the scarlet garment a resemblance to the blood wherewith the earth had been polluted." And Origen, "The Lord, by taking on Him the scarlet robe, took on Himself the blood, that is, the sins of the world, which are bloody and red as scarlet; for the Lord hath laid on Him the iniquity of us all." Anagogically: S. Gregory, "For what is purple save blood, and the endurance of sufferings, manifested for love of the Kingdom?" And again, "The Lord made His empurpled ascent in a triumphal litter, because we attain to the Kingdom that is within through tribulation and blood." S. Mark and S. John call this a purple garment (not scarlet). S. Ambrose says they were two different garments, and that He was arrayed in both. Gretser (Lib. 1, de Cruce) gives authorities for there being only one garment, called indifferently purple or scarlet. Perhaps the garment had been twice dyed, with the murex and the coccus; and garments thus dyed are of a more lasting colour. Now this was a kingly dress, and thus did they make Christ a King in mockery. This robe or chlamys was shorter and tighter than the pallium, and soldiers wore it over their armour. The one then used seems to have been the worn-out dress of some Roman soldier, but being purple, was of the imperial colour. Symbolically: S. Cyril (in Joh 13:15) says, "By the purple garment is signified the sovereignty over the whole world, which Christ was about to receive." So, too, Origen, S. Augustine, and others. But this He obtained for Himself by fighting and shedding His blood. African and other soldiers anciently wore red garments. See, too, Nah 2:3.
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Ver. 29. And when they had platted a crown of thorns, they put it upon His head. This was done both for insult and for torture. It was done, too, by Jewish insolence, and not by Pilate's order, though he permitted it (see above on ver. 25). These thorns were those of the sea-rush or of the blackthorn; perhaps the two sorts were twisted together. S. Helena brought two of them to Rome and placed them in the Church of Santa Croce. S. Bridget (Rev 1:10) says that the crown was placed a second time on His head when on the Cross; that it came down to the middle of His forehead, and that such streams of blood flowed from the wounds as to run down to His eyes and ears, and even to His beard; that He seemed one mass of blood. He could not indeed see His Mother till the blood had been squeezed out of His eyelids. All pictures represent Him as crucified with the crown of thorns, as Origen and Tertullian distinctly assert He was. The torture of all this was very great, for the thorns were very sharp, and also driven into the head and brain. The literal object of this was to insult and torture Christ for pretending to be King of the Jews. But Origen gives its mystical meaning, "In this crown the Lord took on Himself the thorns of our sins woven together on His head." For S. Hilary says "the sting of sin is in the thorns of which Christ's victorious crown is woven." "Let me ask you," says Tertullian (de Con. Milit. ad fin.), "what crown did Jesus wear for both sexes? Of thorns, methinks, and briars, as a figure of those sins which the earth of our flesh hath brought forth unto us, but which the virtue of the Cross hath taken away, crushing, (as it did) all the stings of death by the sufferings of the head of the Lord. For besides the figurative meaning there is assuredly the contumely, disgrace, and dishonour, and, blended with them, the cruelty, which thus both defiled and wounded His brows." Tropologically: The thorns teach us to wound and subdue the flesh with fastings, haircloths, and disciplines. "For it is not fitting that the members of a thorn-crowned Head should be delicate," says S. Bernard. And Tertullian (ut supra) teaches us that Christians out of reverence for Christ's crown of thorns, did not wear crowns of flowers, as the heathen did. Christ offered S. Catharine of Sienna two crowns, one of jewels, the other of thorns, on condition that if she chose one of them in this life she should wear the other in the next. She seized at once the crown of thorns from His hand, and fixed it so firmly on her head that she felt pain for many days, and therefore she received a jewelled crown in heaven. S. Agapitus, a youth of only fifteen, when live coals were put on his head, said exultingly, "It is a small matter that that head which is to be crowned in heaven should be burned on earth," &c. Think, then, when enduring any kind of pain, that Christ is giving thee one of the thorns from His crown. Anagogically: S. Ambrose (in Luke 32) says, "This crown placed on His head shows that triumphant glory should be won for God from sinners of this world, as if from the thorns of this life." Symbolically: S. Bernard (de Pass. Dom. cap. xix.) says, "Though they crown Him in derision, yet in their ignorant mockery they confess Him to be a crowned King. Therefore is He proved to be a King by those who knew Him not." And S. Augustine (Tract. cxvi. in John) says, "Thus did the Kingdom which was not of this world overcome the proud world, not with fierce fighting, but lowly suffering. [Jesus comes forth] wearing the crown of thorns and the purple robe, not resplendent in power, but overwhelmed with reproach." "Purple," again says Elias Cratensis, "exhorts good rulers to be ready to shed their blood for the benefit of their subjects." Hence the purple is given to Cardinals to remind them that they should shed their blood for the Church; and S. Germanus, Patriarch of C. P. (Orat. in Sepult. Christi), says that the purple robe and the crown of thorns which was placed on Him before His crucifixion assured the victory to Him who said, "Be of good cheer, I have overcome the world." [Pseudo-]Athanasius (de Cruce) strikingly says, "When the Lord was arrayed in the purple, there was raised invisibly a trophy over the devil. It was a strange and incredible marvel, and doubtless a token of great victory, that they placed the ornaments of triumph on Him whom they had struck in mockery and derision. He went forth to death in this array, to show that the victory was won expressly for our salvation." He points out also that Christ was crowned with thorns to restore to us the tree of life, and to heal our worldly cares and anxieties by taking them on Himself. Godfrey of Bouillon refused on this ground to be crowned king of Jerusalem, since it ill became a Christian king to wear a crown of gold in the very city in which Christ had worn one of thorns. The tonsure of priests and monks represents this "crown of thorns," and is a token of their humility and contempt of the world (Bede, Hist. Angl. v. 22, and S. Germanus, C. P., in Theor. rer. Eccles.). Anagogically: Tertullian (de Cor. Mil. cap. xiv.) says, Put on Christ's crown of thorns, "that so thou mayest rival that crown which afterwards was His, for it was after the gall that He tasted the honey; nor was He saluted as King by the heavenly hosts till He had been written up upon the Cross as the King of the Jews. Being made by the Father a little lower than the angels, He was afterwards crowned with glory and honour." "Christ," says S. Jerome, "was crowned with thorns that He might win for us a royal diadem."
And a reed in His right hand. This, which represented His sceptre as King of the Jews, was a fragile, worthless, mean, and ridiculous thing. It is described as a smooth cane with a woolly top, &c. Symbolically: S. Jerome and [Pseudo-]Athanasius say, as the reed drives away and kills serpents, so does Christ venomous lusts. Hear S. Jerome: "As Caiaphas knew not what He said (Joh 11:50 seq.), so they too, though acting with another intent, yet furnished us believers with mysteries (sacramenta). In the scarlet robe He bears on Him the blood-stained deeds of the Gentiles; in the crown of thorns He does away with the ancient curse; with the reed He destroys poisonous animals, or (in another sense) He holds in His hand the reed to record the sacrilege of the Jews." S. Ambrose too (in Luke xxii.) says, "The reed is held in Christ's hand that human weakness should no more be moved as a reed with the wind, but be strengthened and made firm by the works of Christ; or, as S. Mark says, it strikes His head that our nature, strengthened by contact with His Godhead, should waver no more." This reed and other relics of the Passion are said to have been carefully preserved (Bede, de Con. Sanctis, cap. xx.; and Greg. Turon. de Gloria Martyrum, cap. vii.)
And they bowed the knee before Him, and mocked Him, saying, Hail, King of the Jews! Notice here all that was done in jest. Bringing together the whole band as an attendant army. His throne a stone or seat, raised up like a tribunal. His crown was of thorns, His robe a scarlet chlamys, His sceptre a reed; in the place of the people's applause were the mockings of the soldiers; there were the spittings, the blows, and the stripes. All these did Christ bear with divine humility and patience, and thus deserved "that at the name," &c. (Phi 2:10). Tropologically: Christ here wished to set forth the vain estate and the sufferings of all kings and rulers; to turn all insults into weapons of victory, and specially to overcome the pride of Satan by His humility; to teach that worldly kingdoms consisted in pomp and display, His in contempt of honour, pleasures, and self. See Theophylact, Jansenius [Gaudno], Pseudo-Athanasius, and Tertullian, ut supra. It is to be noted that Agrippa was shortly afterwards insulted at Alexandria exactly in the same way. See Philo, in Flaccum.
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Ver. 30. And they spit upon Him, and took the reed, and smote Him on the head. As having foolishly aspired to be King of Judæa; to drive also the crown of thorns more firmly into His head. These grossest insults and most cruel pains were devised by devils rather than men, says Origen. "Not one member only, but the whole body suffered these atrocious injuries," &c., says S. Chrysostom. Here comes in Joh 19:1-16. Pilate's presenting Christ to the people to excite their compassion; their vehement demand that He should be crucified, as making Himself the Son of God. Pilate on hearing this was startled, and asked Him who He was, as if He might have been the son of some heathen god who might avenge His death. When He gave no answer, Pilate added that He had power to put Him to death, which brought out our Lord's reply, that he had no power over Him, "unless it were given him from above." For Pilate, notwithstanding his paramount authority over other Jews, had but a permissive authority over Christ, who, as the Son of God, was not subject to any human power. Pilate then, in judging and condemning Christ, sinned in a threefold way: by usurping an authority over Him which He really had not; by yielding to the clamour of the Jews, and by condemning an innocent man. Ver. 31. And after that they had mocked Him they took the robe off from Him. "After they had fully satiated themselves with their insults," Victor of Antioch on Mark xv. "But they left on Him (says Origen) the crown of thorns." "He is stripped," says [Pseudo-]Athanasius, "by His executioners of the coats of skins which we had put on in Adam, that for these we might put on Christ."
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And put His own raiment on Him. That they who crucified Him might claim it as their own, and also that He might thus be recognised and be insulted the more.
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Ver. 32. As they came out (either from Pilate's house, so S. Jerome or from the city, so Fr. Lucas and others) they found a man of Cyrene. Either Cyrene in Libya, or in Syria, or in Cyprus, from whence he came to Judæa. He was a Gentile (S. Hilary, S. Ambrose, S. Leo, Bede, and others), though Maldonatus and Fr. Lucas consider he was a Jew, having probably become a proselyte on coming to Judea. This signified that the Gentiles would believe in Christ, and that the Jews would be eventually converted by their means. Simon by name. Pererius mentions the tradition that he and his afterwards became Christians. S. Mark adds that he was the father of Alexander and Rufus, who, it seems, were well known in his day as Christians. (Rufus was first Bishop of Thebes and afterwards of Tortosa. He is mentioned by Polycarp (ad Philipp. chap. ix.). Alexander was martyred at Carthagena, March 11.) Some suppose Simon or Niger (Act 13:1) to be the same person. Him they compelled. See above, chap. v. 41. It was a great injury and insult which they put on Simon as a stranger. But he bore it all with patience, and therefore was enlightened by Christ, and became, as I have said, a Christian. He was a sharer in His Cross first, and afterwards a partaker of His joy. Symbolically: S. Gregory (Mor. viii. 44), "To bear the Cross by compulsion is to submit to affliction and abstinence from some other motive than the proper one. Does not He bear the Cross by compulsion who subdues his flesh, as if at Christ's command, but yet loves not the spiritual country? So, too, Simon bears the Cross, and yet dies not under it, since every hypocrite chastens, indeed, his body by abstinence, and yet through love of glory lives to the world."
To bear the cross. Christ at first bare His own Cross, fifteen feet high (as is said) and eight feet across. And that, too, when covered all over with blood, wearied, and broken down. He supported one end on His shoulder, and dragged the other along the ground. He thus constantly struck against the stones, and so reopened His wounds, causing continual pain. S. John says, "He went forth bearing His cross" (xix. 17), as was customary with criminals (see Lipsius and Gretser). But when the soldiers saw that He was sinking under it, they placed it on Simon, to keep Jesus alive, and reserve Him for greater sufferings. They wished, too, to get quickly over their work, and then go home to their meal, for it was now mid-day. It does not appear that Simon carried the Cross with Jesus in front and himself behind, but that he bare it alone. (See Luk 23:26.) The Fathers here discern various mysteries. [Pseudo-]Athanasius, "The Lord both bear His own Cross, and again Simon bare it also. He bare it first as a trophy against the devil, and of His own will, for He went without any compulsion to His death. But afterwards the man Simon bare it, to make it known to all that the Lord died not as His own due, but as that of all mankind." S. Ambrose (in Luk 23), "He first lifted up the trophy of His Cross, and afterwards handed it to His martyrs to do the like. For it was meet that He should first lift up His own trophy as victor, and that afterwards Christ should bear it in man, and man in Christ." Origen, "It was not only meet that He should take up His Cross Himself, but that we also should bear it, and thus perform a compulsory but salutary service" (see Mat 10:38). It was the heresy of Basilides and Marcion, that Christ, having dazzled the eyes of the Jews, disappeared from their sight and left Simon behind, who was crucified in His stead. This, too, is the error of the Mahometans. Here comes in, from Luk 23:31, our Lord's meeting the women on His way to Calvary, and telling them not to weep for Him; "for if they do these things in the green tree," &c. For He Himself was a green tree, ever flourishing with the branches and fruits of grace, and thus unsuited for the fire of God's vengeance. But the Jews were a dry tree, void of grace and barren of good works, and thus most fitted for the fire of His wrath. One of these women, Berenice or Veronica, offered Christ a napkin to wipe His face, and received it back from Him with His features marked on it (see Marianus, Scotus, Baronius, and others). The napkin is said to be preserved at Rome.
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Ver. 33. And they came unto a place called Golgotha, that is to say, a place of a skull. "Calvary" is the bare skull of a man; Golgotha means the same; so called from its roundness; from the root "gal" or "gabal," to roll about. Some suppose that S. Matthew wrote in Greek and himself explained the Hebrew; others that the explanation was given by the Greek translator of the original Hebrew. But why was the place so called? Some say because Adam was there buried, and redeemed, too, by Christ on the same spot by the Blood of the Cross, and restored to the life of grace. See note on Eph. v. 14, and the Fathers there quoted. For there was a tradition that Noah took the bones of Adam into the ark, and after the deluge gave the skull, and Judæa with it, to Shem, his favourite son. Such respect did the ancients pay to their dead from believing in the immortality of the soul. "Christ," says S. Ambrose (in Luke xxiii.), "was crucified in Golgotha because it was fitting that the first-fruits of our life should rest in the very spot from which our death had come." Others give a more literal and obvious reason, that it was because criminals were there beheaded. Baronius and others reject this view, on the ground that beheading was not a Jewish practice. But it is certain that after the Roman conquest criminals were beheaded, as John the Baptist by Herod Antipas and S. James by Herod Agrippa. Besides this, there were lying about on that spot the skulls of those who had died in various other ways. Mystically: Gretser says, "It was prophetically called Golgotha, because Christ our Lord, our true Head, there died." It was Christ's own will to be crucified in a dishonourable place like this, in order to expiate our infamous and execrable sins. He thus converted it into one of honour and adoration, for Christians in Calvary reverence and adore Christ crucified. For Christ, as Sedulius says, "With glory all our sufferings hath arrayed, And sanctified the torments He endured." So, too, Seneca (Cons. ad Helvidiam) says that Socrates entered the prison to take away the ignominy from the place. Bede (de Locis Sanctis, cap. ii.) observes, from S. Jerome and S. Augustine (Serm. lxxi. de temp.), that Abraham offered up his son on this very mountain. For Mount Moriah and Calvary are close together, and they look like one mountain parted into two ridges or hills. The Apostle (Heb 13. xi seq.) gives four reasons for Christ being crucified outside Jerusalem, and thence concludes, "Let us go forth to Him without the camp, bearing His reproach." It was chiefly to signify that the virtues of His Cross were to be transferred from the Jews to all nations, that "the Cross of Christ might be the altar, not of the temple, but of the world" (S. Leo, Serm. ix. de Pass.). Ver. 34. And they gave Him wine (Arab. and A. V., vinegar) to drink mingled with gall. This was while the Cross was being made ready, and Christ was resting for a while. Wine used to be given to condemned criminals to quench their thirst, and to strengthen them also to endure their sufferings, as it is said (Pro 31:6), "Give strong drink unto those that are ready to perish, and wine to those in bitterness of heart." But the Jews, with untold barbarity, made this wine bitter with gall, partly to insult and partly to give Him pain. Whence Christ complains, "They gave Me gall to eat" (Tertullian, Lib. x. contra Judæos, reads "to drink"); for the gall was Christ's food, the wine His drink. Euthymius thinks that bits of dried gall were steeped in vinegar, so that the vinegar was in the place of wine, and the bits of gall instead of the morsel of bread which is thrown into the wine, that those who are faint might drink first and eat afterwards. This was different from the draught given to Christ on the Cross, this being of wine, the latter of vinegar. The Greek writers here mention "vinegar," but it was probably only a sour kind of wine. On the first occasion Christ says, "They gave Me gall to eat;" on the second, "They gave Me vinegar to drink." S. Mark terms it "wine mingled with myrrh," myrrh and gall having been mixed together, or because the myrrh, from being bitter, was called gall. So say all the Fathers and commentators, except Baronius, who considered that the wine was flavoured with myrrh and other spices. But the Jews would not have allowed this to be given to Christ. Baronius seems afterwards (vol. x. ad fin.) to have changed his opinion.
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And when He had tasted thereof, He would not drink. Either as offended at the Jews for offering so nauseous a draught, or as wishing to suffer greater thirst on the Cross, and thus set us an example of self-mortification. Palamon is said to have refused to taste some wild herbs which his disciple Pachomius had, for his Easter repast, flavoured with oil, saying, "My Lord had vinegar to drink, and shall I taste oil?" Ver. 35. But after they had crucified Him (see Vulg.). S. Matthew here studies brevity (as usual), and partly shrinks with horror from the crucifixion, not speaking of it as an actual occurrence, but only by the way. It is a doctrine of the faith that Christ was nailed, not merely tied, to the Cross. (See John xx. 25, and Ps. xxii. 16.) But it is possible that ropes were used as well, so says S. Hilary (Lib. x. de Trin.). The ropes are to be seen in the Church of Santa Croce at Rome. Nonnus, in his paraphrase of S. John, says that Christ's hands were fastened to the Cross with an iron band as well as by nails. The Cross, he says, was first raised up, and then a huge nail driven through both feet, laid one over the other. Some writers speak of a support for the feet to rest on, or a space hollowed out for the heels; and questions, too, are raised as to the number of the nails, whether three or four (or, as S. Bernard suggests, six), and the direction in which they were driven so as to cause the greatest torture. The anguish of the crucifixion was very great; because the tenderest parts of the body were pierced by the nails, and the whole weight hung from the hands. The pain was lasting Christ hanging on the Cross for three hours. Mystically, the words spoken of Jerusalem (Lam 1:12) are applicable to Christ. Very great pain, too, was caused by the racking and stretching out of His limbs. S. Catharine of Sienna said she had practically experienced this when she had been made by Christ a partaker of all His sufferings. His bones were able to be counted when He was thus stretched out. It is in the Hebrew, "I will tell all My bones," that is, I am able to do so. But the Vulgate has it, "they counted," since Christ, while suffering such torture, was not able to count them Himself. He was crucified with the crown of thorns, and between two robbers, as though He were the chief of them; and naked too, after the Roman custom. Some suppose that He was entirely naked, though others consider that this would have been too unseemly before a crowd of both sexes. This, then, was the greatest shame and pain to One who was so pre-eminently modest and chaste. S. Ambrose (in Luke xxiii.) says, "Naked He ascends the Cross. I behold Him naked. Let him who is preparing to conquer the world ascend in like manner, not seeking worldly supports. Adam, who sought to get clothing, was a conquered person. But He who laid aside His garments, and went up on the Cross just as nature had made Him, was a conqueror." "Adam," said Tauler (Excerc. Vit. Christi, cap. xxxiii.), "hasted to clothe himself because he had lost his innocence, but Christ was stripped naked because He had preserved His innocence, and needed no other covering." S. Francis, wishing to follow Christ's example, threw himself, when dying, naked on the ground. See notes on S. Mat 5:3. S. Flavia, a noble virgin and martyr, when she was exposed naked at the command of the tyrant Manucha, to make her deny Christ, said, "I am ready to endure not merely the stripping of my body, but also the fire and the sword, for Him who was willing to suffer all this for me" (see Acta S. Placidi, art. 5). It is generally thought that Christ was nailed to the Cross when lying on the ground, as was the case with those who carried their own cross. S. Anselm, S. Laur. Justiniani, and others hold this view; S. Bonaventura, Lipsius, and others, the contrary, which is supported by the text (Son 7:8), "I will go up to the palm-tree," on which passage see the notes. But it is quite an open question. But why was Christ crucified rather than put to death in any other way? The obvious reason was, that the Jews wished to inflict on Him a most ignominious death, and thus bring discredit on His name and followers. They wished Him also to bear the punishment which was due to Barabbas, whom they preferred before Him. But on God's part the reason was to save by the foolishness of the Cross those that believed (see 1Co 2:23). Besides which, victims of old time were lifted up as offerings, and afterwards burnt. And so, too, Christ, who offered Himself as a burnt-offering for our sins, was raised up on the Cross, and burnt and consumed there, not so much with pain as with love for men; just as the paschal lamb was stretched on the spit in the form of a cross, and then roasted. There were various moral causes on the part of Christ and of men. 1st. That as Adam and Eve sinned by stretching forth their hands to the forbidden tree, so Christ might atone for their sin by stretching forth His hands to the wood of the Cross (so Augustine in Append. Serm. de Diversis iv.). Whence the Church sings, "By a tree we were made slaves, and by the holy cross have we been set free" (in the Office for Sept. 14); and "that life might spring from that from which death arose, and that he who conquered by the tree might be conquered by the tree." And S. Greg. Naz. (in Orat. de Sepsio), "We are by the tree of disgrace brought back to the tree of life which we had lost." And S. Ambrose (in Luk 4), "Death by the tree, life by the cross." Nay, Christ Himself says, "I raised thee up under the apple-tree; there was thy mother defiled, there was she defiled that bare thee." The Cross, again, is the remedy and expiation of the concupiscence which came from Adam's sin, itself the fount and origin of all sins. Christ therefore teaches us by the pattern of His Cross continually to crucify and mortify our evil affections, if we wish to avoid sin and save our souls (S. Ath. de Incarn. Verbi). 2d. That by hanging between Heaven and earth He might reconcile those in Heaven and those on earth. So S. Ambrose (in Luc. xxiii.), "That He might conquer not for Himself only, but for all, He extended His arms on the Cross to draw all things to Himself, to free from the bands of death, raise aloft by the balances of faith, and associate with things in Heaven the things that before were earthly." So too [Arnoldus apud] Cyprian, "I see Thee victorious over sufferings, with uplifted hands triumphing over Amalek, bearing up into the heavens the standard of Thy victory, and raising up for those below a ladder of ascent to the Father." Hence S. Jerome teaches that Christ on the Cross embraces the four quarters of the world with its four arms. In its very shape does it not resemble the four quarters? The east shines from the top, at the right is the north, the south on the left, the west firmly planted beneath His feet. Whence the Apostle says, "that we may know the height and breadth, and length and depth." Birds fly in the form of a cross; we swim or pray in the same form. The yards of a ship resemble a cross. And S. Greg. Naz. says (Carm. de Virg.), "For stretching forth to earth's remotest bounds His sacred limbs, He brought the human race From every clime, and gathering them in one, He placed them in the very arms of God." As Christ said, "I, if I be lifted up from the earth," &c. S. Athanasius (de Incarn. Verbi) says, "If He came to bear our sins and curse, how could He have done so but by takinog on Himself an execrable death? But the Cross is that very death, as it is written, 'Cursed is every one that hangeth on a tree'" (Deu 21:25; Gal 3:13). Besides this, all kinds of suffering concur in the Cross, and Christ embraced them all in His own, to set the martyrs an example of every kind of endurance. For the Cross wounds the hands and feet as a sword, it stretches out the body as a rack, lacerates it as a hoof, mangles it as a beast, burns and tortures it as a flame, and kills the whole man, as it were, with a slow fire. He experienced, then, the torments of all the Martyrs, and brought them before Himself, and was evil-entreated for their sakes, that He might obtain for all of them the power of over-coming them. As the blessed Laurence Justiniani says (de Triumph. Christi Agone, cap. xix.), "He was stoned in S. Stephen, burnt in S. Laurence, and bore the special sufferings of each several Martyr." S. Augustine says further (Serm. lxix. de Diversis), "He refused to be stoned, or smitten with the sword, because we cannot always carry about stones or swords to defend ourselves. But He chose the Cross, which is made with a slight motion of the hand, and we are protected thereby against the craft of the enemy." As S. Paul says, "Christ hath redeemed us from the curse," &c. (Gal 3:13). S. Anselm (in Phil. ii.) says, "He chose the worst kind of death, that He might overcome all death." As S. Augustine says (in Ps. cxl.), "That His disciples should not only not fear death itself, but not even this kind of death." And (de Ag. Christi, cap. xi.), "Fear not insults, and crosses, and death, for if they really were hurtful to men, the man whom the Son of God took upon Him would not have suffered them" (see S. Thomas, Par. iii. Quæst. 48, art. 4). S. Athanasius (de Incarn. Verb.) says, "The Lord came to cast down the devil, to purify the air, and to make for us a way to Heaven." It was therefore requisite for Him to be crucified in the air (see S. Chrysost. de Cruce). S. Thomas (par. iii. Quæst. 46, art. 4) gives many other reasons. Lastly, S. Basil (Hom. de Humil.) says, "The devil was crucified in Him whom he hoped to crucify, and was put to death in Him whom he had hoped to destroy." And S. Leo (Serm. x. de Pass.), "The nails of Christ pierced the devil with continuous wounds, and the suffering of His holy limbs was the destruction of the powers of the enemy." Moreover, in the Cross that ancient reading of Ps. xcvi. was made good, "God hath reigned from the tree;" for, as S. Ambrose says (in Luke xxiii.), "though He was on the Cross, yet He shone above the cross with royal majesty." And as S. Augustine says, "He subdued the world not by the sword, but by the tree" (Serm. 21, Ben.). The Cross was the triumphal car of Christ, in which He triumphed over the devil, sin, death, and hell. S. Ambrose accordingly calls it "the chariot of the Conqueror, and the triumphal Cross." The Cross is said to have been made of the cypress, cedar, palm, and olive: "Cedar the trunk, tall cypress holds His frame, Palm clasps His hands, and olive boasts His name." (Dr. L ITTLEDALE'S Version in Son 7:8.) For Christ was on the Cross exalted as a cedar, beauteous as the leafy cypress, poured forth the oil of grace as the olive, triumphed over death as the victorious palm. So says [Arnold. apud] S. Cyprian, "Thou hast gone up unto the palm tree, because the wood of thy Cross foretold Thy triumph over the devil, Thy victory over principalities, and powers, and spiritual wickednesses," &c. In short, God willed the Cross to be the price of our redemption, a book of heavenly wisdom, a mirror of every virtue and perfection. The book, I say, of the wisdom of God; for in the sufferings of the Cross Christ set forth His supreme love for man, for whom He was so cruelly and ignominiously crucified; the heinousness of mortal sin, which could not be atoned for in any other way; the awfulness of hell-torments (for if God punished so heavily the sins of others in Christ His Son, how will He not punish in hell-fire the personal guilt of sinners themselves?); the value of each single soul, for which so great a price has been paid; the care which should be had for the salvation of souls, lest the Blood of Christ should be shed for them in vain; the great happiness in store for the blessed, as having been purchased by Christ on the Cross. Rightly, therefore, S. Augustine says (Tract. cxix. in S. John), "The tree on which were fastened the limbs of the sufferer was the seat also of the Master and Teacher." It is also the mirror of all virtue and perfection, for Christ on the Cross exhibited humility, poverty, patience, fortitude, constancy, mortification, charity, and all other virtues in their highest perfection. Look on Him, therefore, O Christian, and live "according to the pattern showed thee in the Mount " (Exo 25:40). This, too, is the teaching of the Apostle (Eph 3:17), "That ye being rooted and grounded in love," &c. And accordingly the Martyrs strengthened themselves to bear all their sufferings by meditating on the Cross of Christ. As, e.g., S. Felicitas, S. Ignatius (whose saying it was, "Jesus, My Love, is crucified"), the Brothers Marcus and Marcellinus (who said that "they were never so glad at a feast as in enduring this for Christ's sake; we have now begun to be fixed in the love of the Cross, may He permit us to suffer as long as we are clothed in this corruptible body"): and, among others, the Martyrs of Japan. S. Francis, too, counted himself happy in receiving the Stigmata, and being thus conformed to Christ crucified. Those in "religion" should also rejoice, as having been crucified with Christ by their three vows, which are, as it were, three nails they have taken to bear for Christ's sake (see Pintutius apud Cassian, lib. iv. de Instit. Renunc. cap. 34, &c.). In a word, how holy, tender, and true was that couplet of S. Francis de Sales "Or love or madness slew Thee, Saviour mine: Ours was the madness, Lord; the love was Thine!" But, next, on what day was Christ crucified? I answer, on March 25, the day of His conception, on which day S. Dismas, the penitent thief, is commemorated. So say, too, S. Augustine (de Civ. lib. xviii. ad fin.), S. Chrysostom, Tertullian, S. Thomas, and others, whom Suarez follows (par. iii. disp. xl. sect. 5, ad fin.). This was the completion of His thirty-fourth year, the day, too of the sacrifice of Isaac, and the passage of the Red Sea (both eminent types of Christ on the Cross), and of the victory of Michael the Archangel. Hence it is inferred that the world and the angels were created on the same day, and that they began from the very first to war with each other. The hour was mid-day. "The sixth hour," says S. John (Joh 19:14), i.e., from sunrise. S. Mark says "the third hour" (Mar 15:25), meaning the end of the third and the beginning of the sixth; for these hours with the Jews and Romans contained three of ours. S. Mark clearly means this when he says (ver. 33), "And when the sixth hour was come, there was darkness over the whole land." Theophylact speaks of the fitness of this: "Man was created on the sixth day, and on the sixth hour he ate of the tree. At the same hour that the Lord created man, did He heal him after his fall. On the sixth day, and on the sixth hour, was Christ nailed to the Cross." Bede, among the Latins, takes the same view. "At the very hour when Adam brought death into the world did the second Adam by His dying destroy death." Many suppose that Adam was created on the same day of the year, and ate the forbidden fruit at the same hour, when Christ expiated his sin on the Cross. Tertullian (lib. i. contra Marcion) gives it in verse- "'Twas on the day and place where Adam fell, As years rolled on the mighty athlete came And battle gave, where stood th' accursed tree; Stretched forth His hands, sought pain, despising praise, And triumphed over death." Procopius says (in Gen. iii.), "It was at the same hour in which Adam ate of the tree." But, observe, He was crucified with His back to Jerusalem, as though He were its enemy, and unworthy to look on it; but in truth, as being about to reject the Jews, and choose the Gentiles. He thus looked on the west (Rome and Italy). Christians accordingly, by Apostolic usage, pray towards the east, as if looking at Christ crucified; and as the Crucifix in a Church looks west-ward, so must they who look towards and adore it necessarily look eastward. (See S. J. Damasc. de Fide, iv. 13; S. Jerome, &c.) Jeremiah prophesied this (Jer 18:17), "I will show them the back," &c.; and David (Psa 66:7), "His eyes look upon the Gentiles." S. Bridget speaks of the details of the Crucifixion as revealed to her by Christ (Rev 7:15) and by the Blessed Virgin (Rev 1:10). To conclude, Lactantius (iv. 26) says, "Since he who is hung upon a cross is raised high above all about him, the Cross was chosen to signify that He would be raised so high that all nations would flock together to acknowledge and adore Him," &c. He, therefore, stretched forth His hands, and compassed the world, to show that from the rising to the setting sun a mighty people from all languages and tribes would come under His wings, and receive on their brows that noblest of all signs. On other points relating to the Cross, its various forms, its oracular answers, &c., see Gretser, i. 29 seq.; S. Thomas, par. iii. Q. 46; and Suarez in loc. On the Moral Cross, i.e., the patient, resolute, and firm endurance of all tribulations, see Gretser, lib. iv. de Cruce. Tropologically: S. Chrysostom (Hom. de Cruce) thus recounts its praises: "It is the hope of Christians, the resurrection of the dead, the leader of the blind, the way to those in despair. It is the staff of the lame, the consolation of the poor, the restrainer of the rich, the destruction of the proud. It is the punishment of evil-livers, the triumph over evil spirits, the victory over the devil. It is the guide of the young, the support of the destitute, the pilot to those at sea, the harbour of those in peril, the bulwark of the besieged, the father of orphans, the defender of widows, the counsellor of the righteous, the rest of the troubled, the guardian of the young, the head of men, the closing act of the old." And so on at great length. See, too, S. Ephr. de Cruce; and S. J. Damasc. iv. 12. Seven holy affections (especially) should be excited by meditating on Christ crucified, compassion, compunction, gratitude, imitation, hope, admiration, love and charity. Here comes in from S. Luk 33:34 our Lord's first word on the Cross, "Father, forgive them," &c. He forgets entirely the pains and injuries He had received, and, kindled with the glow of charity, prayed for their forgiveness. And He was "heard for His reverence" (Heb 5:7). For many repented at S. Peter's preaching, and were converted to Christ at Pentecost. He Himself taught us to pray for our persecutors, to do good to those who do us wrong, and to overcome evil with good. S. Stephen, too, imitated His example (Act 7:59). "They know not what they do." They know not I am the Christ the Son of God, for else they would not dare to commit this monstrous sacrilege, the murder of God. They know not that I am the Saviour of the world, and that I am dying for their salvation. "So does the gentleness and tenderness of Christ triumph over the cruelty and malice of the Jews" (de Passione apud S. C y prian). The flint is the emblem of the love of our enemies, and has this motto, "Fire comes from flint, but not without a blow." The flint is popularly called a "living stone" from the living fire within. The flint, then, here is Christ, the corner-stone. For He poured forth on the Cross the latent fire of His Godhead and His boundless charity. But yet not without a blow, for it was while smitten by His persecutors that He prayed for them so ardently. He had Himself said before, "I came to send fire upon the earth, and what will I but that it be kindled?" (Luk 13:49). Let the Christian, then, imitate Christ, and make himself a flint, which is full of fire itself, and ignites others; and when he is wrongfully smitten, let him shoot forth sparks of Divine love, as Christ did against His smiters.
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They parted His garments, casting lots. S. John relates this more fully (Joh 19:23). S. Cyril observes on this, "They claim the garments as being theirs by the law of inheritance, as the reward for their services." S. Chrysostom says also, "This was generally done in the case of mean and utterly destitute criminals." And again, "They part those garments wherewith miracles were wrought. But at that time they wrought none since Christ did not display His unspeakable power." It was a great affront and distress to Christ to see His garments insolently torn by the soldiers before His very eyes, and divided by casting lots. But He doubtless wished to die and suffer for us in the utmost poverty, in nakedness and disgrace, and to lay aside not merely His garments, but also His body and His life; that so His ignominy might clothe and hide the ignominy both of our and Adam's nakedness, and restore to us thereby the garments of immortality; "that He might clothe us with immortality and life" ([Pseudo-] Athanasius, de Cruce). Tropologically: He would teach us to strip off the superfluities of this world. Now, here observe Christ had a coat without seam. It was a kind of under-garment, worn next to the body, says Euthymius. And he adds, approvingly, that it was woven for Him (as ancient writers held) when a child by the Blessed Virgin. If so, it appears to have grown with His growth, like the garments of the Hebrews in the wilderness. It is religiously preserved, and is to be seen at Treves. Symbolically: [Pseudo-]Athanasius says, This coat was without seam, "that the Jews might believe who and whence He was who ware it; that He was the Word, who came not from earth,but from Heaven; that He was the inseparable Word of the Father; and that when made man He had a body fashioned of the Virgin alone by the grace of the Spirit." And again, "This was not their doing, but that of the Saviour as He hung on the Cross. He spoiled principalities, and led the devil captive, and terrified the soldiers so that they rent not the coat, but that as long as it remained it might be a standing testimony against the Jews. For the veil was rent, but not the coat, no not even by the soldiers, but remained entire. For the Gospel ever remains entire when the shadows pass away." The soldiers rent Christ's other garments, and divided them into four parts for the four soldiers who crucified Him, and they again cast lots what each should take. It is supposed He had three garments, the stainless coat, another one over it like a soutane, and the upper coat, which covered the whole body. Symbolically: [Pseudo-]Athanasius says, "They divided His garments into four parts, because He wore them for the sins of the four quarters of the world. And when the Baptist saw Him clothed therein, he said, 'Behold the Lamb of God, which taketh away the sins of the world.'"'
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Ver. 36. And sitting down they watched Him there. They watched Him lest His disciples should take Him away, or lest He should miraculously descend. But in the Divine counsels it was for another purpose, which they knew not. For, as S. Jerome says, "The watchfulness of the soldiers and of the priests was for our benefit, as manifesting more fully the power of His resurrection." For they saw Him dying on the Cross, and after He had been seen again alive, would be obliged to confess that He had risen by Divine power.
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Ver. 37. And set up over His head His case (causam) written (Syr. the occasion of His death), This is the King of the Jews. They put up a board inscribed with the reason of His crucifixion, that He had set up to be a King. And, consequently, the chief priests suggested that Pilate should not write, "The King of the Jews, but that He said, I am the King of the Jews" (Joh 19:21). Pilate refused, for he and the Jews meant the same thing. But God guided his hand, and he wrote, in another and truer sense, "This is the King of the Jews," i.e., the Messiah or Christ. This inscription, then, conferred on Christ the highest honour, for it set forth not only His innocence, but also His dignity, that He was indeed the very Christ, the Redeemer of the world. It therefore convicts and condemns the Jews as His murderers, since it was they who compelled Pilate to crucify Him. Pilate, then, by this very title reproaches them with it, avenges himself on them for their obstinate importunity, and holds them up to general infamy. For he knew well that Jesus was the Messiah, the desire and expectation of all people. Hence Origen says, "This title adorns the head of Jesus as a crown." And Bede, dwelling on the words "over His head," says, "Though He was in the weakness of a man suffering for us on the Cross, yet did He shine forth with regal majesty above the Cross." For it was made known that He was even now beginning to "reign from the tree." Pilate accordingly refused to alter the title. And by this is signified, mystically, that while the Jews remained in their obstinate unbelief, Gentiles, such as Pilate, would acknowledge and worship Him as their King and Saviour. Observe, 1. A title, declaring the cause of their death, used to be placed over the head of malefactors. It is hence inferred that the cross was not T-shaped, but with an upper limb to carry the title. 2. No one Evangelist fully sets out the title; but on comparing them all, it is concluded to have been, "Jesus of Nazareth, the King of the Jews." This title still exists in the Church of S. Croce at Rome, though much mutilated. Bosius (de Cruce Triumph. i. 11) gives an exact copy of it as it was when he wrote. Ver. 38. Then were there crucified (with the like spikes and nails, says Nonnus, on Joh 19:19) two thieves, one on the right hand and another on the left. The cross was the punishment of such criminals, and Christ, as placed between them, seemed to be their chief and leader, exactly as the Jews wished, in order to dishonour Him. But God overthrew and turned back on them all their artifices. For, as S. Chrysostom says, "The devil wished to hide the matter, but could not." For though three were crucified, Jesus only was the distinguished one, to show that all proceeded from His power; for the miracles which took place were attributed to no one but Jesus. Thus were the devices of the devil frustrated, and recoiled on his own head; for even of these two one was saved. Thus, then, so far from marring the glory of the Cross, he greatly increased it. For it was as great a matter for the thief to be converted on the Cross, and to enter Paradise, as for the rocks to be rent. Symbolically: Christ between the thieves represents the last judgment, with the elect on his right hand and the wicked on His left. So S. Ambrose (in Luk 23.); and S. Augustine (Tract. xxxi. in S. John) says, "The Cross, mark it well, was a judgment seat, for the judge, being between them, he who believed was set free, the other was condemned, signifying the judgment of the quick and dead." Ver. 39. And they that passed by blasphemed Him, wagging their heads. All their revilings and insults were blasphemies, as being against the Son of God. "They blasphemed the Holy One of Israel," Isa 1:4, and Psa 22:8. This was a greater torment even than the crucifixion. Whence it is said (Ecclus. vii. 11), "Laugh not at a man in the bitterness of his soul." And Christ complains (Psa 59:26), "They persecute Him whom Thou hast smitten, and added to the pain of My wounds;" and (Ps. xxii. 13), "They gaped upon Me," &c., so great was their cruelty. Ver. 40. And saying, Ah! Thou that destroyest the temple of God. The word "Ah!" is a term of reproach. Shame on Thee for boasting! Thou canst destroy the temple of God and build it up in three days! Show that Thou canst do it by setting Thyself free from the cross. If Thou canst not do this small matter, how canst Thou do that greater work on the temple, that vast building? Ver. 41. Likewise also the chief priests mocking Him, with the scribes and elders, said. These were more fierce than the people against Christ, for they jest at His miracles, as though wrought not by the power of God, but by Beelzebub; or certainly as not real, but imaginary. For had they been wrought by God, He would certainly have delivered Him from the Cross. But His not doing it was a sign that He was an impostor. "For they wished Him to die as a boastful and arrogant deceiver," says S. Chrysostom, "and to be reviled in the sight of all men," that they might thus utterly stamp out His name and sect, so that no one might afterwards follow his teaching reverence and preach Him as the Messiah.
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If Thou be the King of Israel. The King of the Jews, that is, the Messiah. "What is the connection here?" says S. Bernard (Serm. i. in Pasch.); "that He should descend from the Cross, if He be the King of Israel, and not rather go up on it? Hast thou, then, so entirely forgotten, O Jew, that 'the Lord hath reigned from the tree,' as to say, 'He is not King, because He remains on it.' Nay, rather, because He is the King of Israel let Him not abandon the royal title, let Him not lay down the rod of empire, for His government is upon His shoulder. If Pilate hath written what he hath written, shall not Christ complete that which He hath begun?" He goes on to say, "This is clearly the craft of the serpent, the invention of spiritual wickedness. The evil one knew His zeal for the salvation of that people, and therefore most maliciously did he teach these blasphemers to say, 'Let Him descend, and we will believe,' as though there were now no obstacle to His descending, since He so earnestly desired that they should believe. But He, as knowing all hearts, is not moved by their worthless profession. For their malicious suggestion tended not only to their unbelief, but to our own utter loss of faith in Him. For if we read, 'Perfect are all the works of God' (Deu 32:14), how could we even believe in Him as God if He had left the work of salvation unfinished?" He adds a further reason, "To give him no opportunity of stealing from us our perseverance, which alone is crowned; and that preachers should not be silenced when they exhort the feeble-minded not to abandon their post. For this would be the sure result if they were able to reply that Christ had abandoned His.
Let Him come down from the cross. Christ, though able to do so, was unwilling to descend when thus taunted, because it was the Father's command that He should die on the Cross for our redemption. He despised, therefore, their reproaches, to teach us to do the same. So Theophylact (on Mark xv.) observes, "Had He been willing to descend, He would not have ascended at all. But knowing that men were to be saved by this means, He submitted to be crucified." "He wished not," said Origen, "to do any unworthy act, because He was jested at, or to do their bidding against reason and due order." And S. Augustine (Tract. xxxvii. an S. John), " Because He was teaching patience, He deferred a display of His power. For had He descended, it would seem as though He had given way to their cutting reproaches." And again, "He deferred the exercise of His power, because He wished not to descend from the Cross, though able to rise from the grave. But yet He manifested His compassion, for while hanging on the Cross He said, 'Father, forgive them,' &c." Lastly, S. Gregory (Hom. xxi. in Evang.) says, "Had He then come down from the Cross, as yielding to their insults, He would not have exhibited the virtue of patience. But He waited awhile, He endured their reproaches and derision, He maintained His patience, He deferred their astonishment, and though He had refused to descend from the Cross, yet He rose from the tomb. And this, indeed, was a much greater matter; greater, indeed, to destroy death by rising again, than to save life by descending from the Cross."
And we will believe Him to be the Messiah. They spake falsely, for they who believed Him not when He raised others, would assuredly not have believed Him had He freed Himself from death. They should have said that He had descended in appearance only. S. Jerome calls this promise of theirs a "fraudulent one; for which is greater, to descend when alive from the Cross, or to rise again from the grave? He rose again, and ye believed not, and were He even to descend from the Cross, ye would, in like manner, believe not." Just as heretics now say, We would believe the saints if they wrought miracles; but when their miracles are adduced, they cavil at them as pretended or imaginary.
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Ver. 43. He trusted in God, let Him deliver Him, if He will have Him (Arab., if He loved Him), for He said, I am the Son of God. They used the very words of David (Psa 22:8), thus testifying that they were the very persons who were foretold, and that Jesus was the true Messiah, for the whole Psalm speaks of Him. When a man is in the agony of death, all human hope is gone. Confidence in God alone remains, and of this, His last stay, they try to deprive Him. Thou hast vainly put Thy trust in God. Thou hast said falsely that Thou art the Son of God. If He loved Thee, He would set Thee free. But as He will not, Thou art clearly not His Son, but an odious impostor. Thus do they revile and seek to drive Him to despair, as the devil who assails men in their last agony. But how fallacious was their argument! For God, as specially loving Christ, wished Him to die on the Cross, that He might afterwards glorify Him in His resurrection, and by Him save many souls. Now Christ knew all this. He heeded not their revilings, but fixed all His hope on God, and thereby gained from Him both of these great ends. He poured forth accordingly, after all these insults, fresh acts of confidence in God, teaching us to do the like. "Thou art He that took Me out of My mother's womb," &c. (Psa 22:10). And so, too, the Martyrs used to say that God would not deliver them, in order that He might give them a better life, and the crown of martyrdom. The Wise Man, speaking in their person, foretold all these insults (Wis 2:13), and then added, "Such thoughts had they, and were in error," &c. Tropologically: Sinners utter reproaches against Christ when they dishonour Him by their sins. S. Bernard (Rhythm on Passion) makes Him thus tenderly appeal to them: "'Tis I who die for thee, to thee who cry, Thee I exhort on Cross uplifted high; 'Tis I who bare for thee, and open wide The cruel spear-wound in My sacred side; My inward and My outward pains are great, But sadder far to find thee thus ingrate." Zec 13:6 speaks of His being wounded in the house of His friends.
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Ver. 44. The thieves also which were crucified with Him uttered against Him the like reproach. The Greek Fathers, and S. Hilary among the Latins, think it probable that both the thieves blasphemed Christ at first, but that one of them afterwards repented. But the Latin Fathers consider that the plural is here, by synecdoche, put for the singular. "Thieves," i.e., "one of the thieves" (as Luk 23:36, "the soldiers," meaning one of them); S. Matthew wishing by the word thieves to point out not so much the persons of the thieves, as the condition of those who insulted Christ; all vying in insulting Him, even the thief at His side. S. Luk 23:40 gives the story of the other thief (see Comment. in loc.). Here comes in the third word on the Cross, "Woman, behold thy Son," &c. (see Joh 19:26, and the notes thereon).
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Ver. 45. But from the sixth hour there was darkness over the whole earth unto the ninth hour. From mid-day, i.e., till 3 P.M., which is usually the brightest part of the day. This darkness was supernatural; as though the sun and the whole heavens were veiled in black, as bewailing the ignominious death of Christ their Lord. So S. Jerome and S. Cyprian (de Bono Patient.); and S. Chrysostom (in Catena), "The creature could not bear the wrong done to its Creator, and the sun withdrew his rays, that he might not see the evil doing of the wicked." Again, it took place at full moon. It lasted much longer than an ordinary eclipse; it was total, the light of the moon as well as of the sun being withdrawn, the stars being seen, and so on.
Over the whole earth. Of Judæa, say Origen and Maldonatus. Others, more correctly (as S. Chrysostom, Theophylact, and others), over the whole world. Dionysius, the Areopagite, is said to have exclaimed at the time, "Either the God of Nature (or, as otherwise quoted, 'an Unknown God') is steering, or the fabric of the world is being dissolved." He was afterwards converted by S. Paul's preaching Christ at Athens as the Unknown God. 'This, then, was a token of Christ's Godhead; for when the sun, the eye of the world, was obscured and dying out, it signified that Christ, its God and Lord, the Sun of Righteousness, was dying on the Cross, and that sun and moon and all the elements were bewailing Him in His agony. Symbolically: This darkness signified the blinding of the Jews. So S. Chrysostom (de Cruce), Darkness is to this very day upon them; but with us night is turned into day. For it is the property of godliness to shine in the darkness; but ungodliness, though in the light, is in darkness still. Night is for believers turned into day, but for unbelievers their very light is darkness. It is said of believers, "Their darkness is no darkness, and their night shall be clear as the day" (Psa 139:11); but for unbelievers even the day is turned into night, for "they shall grope for the wall as the blind" (Isa. lx. 10), "they will walk in mid-day as in the night" (Job 5:14).
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Ver. 46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama Sabachthani? that is to say, My God, My God, why hast Thou forsaken Me? quoting Psa 22:1. "Sabachthani" is Syriac, not Hebrew. He was indeed continually praying on the Cross, and offering Himself wholly to God for man's salvation. But as his death was drawing near He recited this Psalm, which throughout speaks of His Passion, to show that He was the very person there spoken of, and that the Jews might thus learn the reason why He refused to descend from the Cross, viz., because the Father had decreed that He should die for the salvation of men; as David had there foretold. Calvin says impiously that these were the words of Christ in despair, for that He was obliged to experience the full wrath of God which our sins deserve, and even the sufferings of the lost, of which despair is one. But this blasphemy refutes itself. For if he despaired on the Cross, He sinned most grievously. He therefore did not satisfy but rather enflamed, the wrath of God. And how can it be said that Christ ever despaired, when He said shortly afterwards, "Father, into Thy hands I commend My spirit"? Christ therefore does not cry out as being forsaken by the Godhead and hypostatic union of the Word, nor even by the grace and love of God, but only because the Father did not rescue Him from instant death, nor soothe in any way His cruel sufferings, but permitted Him to endure unmitigated tortures. And all this was to show how bitter was His death on the Cross, the rending asunder of His soul and body with such intense pain as to lead Him to pray in His agony and bloody sweat, "Father, if it be possible," &c. So S. Jerome, S. Chrysostom, Theophylact, and other Fathers; nor do S. Hilary and S. Ambrose mean anything else in saying, "The man cried aloud when dying at being separated from the Godhead." For they mean not a severing of essence and of the hypostatical union, but of support and consolation. For the faith teaches us that though the soul of Christ was separated from His body, yet the Godhead remained as before, hypostatically united both to His soul and His body. Besides this, Christ complained of His desertion, because the Godhead withheld Its succour, solely to keep Him still suffering, and to prolong His life for greater endurances; nay, rather to augment His pain when He saw Himself, though in union with Godhead, enduring such atrocious indignities (see S. L. Justiniani, de Triumph. Agone Christi, cap. viii.). Symbolically: Christ here inquires why He was thus forsaken. What have I done that I should die on this Cross? I am most innocent, the Saint of Saints. He gives His own answer. "Far off from My salvation are the words of My sins" (Psa 22:1), meaning thereby, "The sins of men, whose expiation the Father hath put on Me, these are they which take away My life, and bring Me to the death of the Cross." But some (see Theophylact) consider that He is here speaking not of His own desertion, but of that of the Jewish people. Origen thinks He is complaining of the fewness of those who will be saved, and the multitude of the lost, in whom the fruit of His Passion comes to nought. Why forsakest Thou My kinsmen in the flesh, for whom I am dying? Why savest Thou the few and rejectest the many? For in so doing Thou forsakest Myself; for thou makest the fruit of My suffering to perish. Tropologically: [Arnold apud] Cyprian (de Passione) thinks He spoke thus in order that we should inquire why He was forsaken. "He was forsaken," he says, "that we should not be forsaken; that we should be set free from our sins and eternal death; to manifest His love to us; to display His righteousness and compassion; to draw our love towards Him; lastly, to set before us an example of patience" The way to Heaven is open, but it is arduous and difficult. He wished to precede us with His wondrous example, that the way might not terrify us, but that the stupendous example of God in suffering might urge us on to say exultingly with S. Paul, "Who shall separate us from the love of Christ?" This, then, His fourth word on the Cross, is a consolation to all who are desolate and afflicted. He consoled in this way S. Peter Martyr when falsely accused. The Saint complained to Christ (he was kneeling before the crucifix) that he had kept silence, and not defended him. Christ replied, "What wrong had I done to be crucified for thee on this Cross? Learn patience from Me, for all thy sufferings cannot equal Mine." The Saint on this was so strengthened that he wished to endure still further suffering. And therefore Christ at length established his innocence, and turned all his disgrace into glory (see Surius, April 29).
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Ver. 47. Some of them that stood there, when they heard that, said, This man calleth for Elias. According to S. Jerome and others, these were the Roman soldiers, who also gave Him vinegar (Luk 23:36). But not understanding Hebrew, they thought He called for Elias, of whose return at Christ's coming they had beard from the Jews.
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Ver. 48. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink. All these were ready at hand, for the drink used to be given to those who were crucified. They did this as soon as Jesus had cried, "I thirst" (Joh 19:28), His fifth word on the Cross. The sponge was for Christ to suck out the vinegar, as they could not lift a cup to His lips. The sponge is preserved in St. John's Lateran. Wine was usually given to those who were crucified, to quench their thirst, and strengthen them to bear their tortures. But the Jews (and, the soldiers to gratify the Jews' hatred to Christ) offered Him vinegar instead (Psa 69:22). De Lyra says (quoting Pro 31:6) that devout women used to prepare wine flavoured with spices, but that the Jews on this occasion took it away, and put in its stead vinegar mingled with gall. Now they gave it Him in mockery, to give Him pain by the bitterness of the draught; to increase and not to quench His thirst, this being the property of vinegar. Baronius thinks it was given to keep Him alive, and thus prolong His suffering; Theophylact, Cajetan, and others, that it was to hasten His death. "For vinegar has malignant properties," says Theophylact, "which penetrates into wounds." Thus Symbolically: It signifies the malignity which the Jews, and all sinners, exhibit to Christ. So S. Augustine (in Joh 19:29), "Give that which ye are yourselves." For the Jews were as vinegar, in degenerating from the wine of the Patriarchs and Prophets; having a heart full of iniquity, as a vessel full of vinegar; and full of fraud, like a sponge, with its winding and hollow hiding-places. But Christ by drinking the vinegar converted it for us into wine, and by so doing gained power to turn our vices into virtues, our weaknesses into glory. "The wine," says S. Hilary, "which turned acid in Adam was the glory or might of immortality. But He drank it, and thus transfused into Himself, and into union with immortality, that which in us was vitiated." And so Remigius, "Vinegar means the Jews who had degenerated from their fathers; the sponge, their hearts full of fraud; the reed, Holy Scripture, which was thus fulfilled."
And put it on a reed. That is, the stalk of some plant. S. Joh 19:29 says it was the stalk of the hyssop. For the Cross was not high, so that by stretching out the arms the sponge on a short stalk would easily reach Christ's mouth. In Palestine the garden hyssop grows higher than in Europe, though on walls it grows low 1Ki 4:33. Sometimes it runs to 18 inches. Some suspect that for ύσσώπω is to be read ύσσω̃, a spear; a mere conjecture. Others think, with S. Augustine, that a sponge full of vinegar was placed on the hyssop, and then both of them on the reed. Others, that a sponge full of hyssop juice and vinegar was placed on the reed. Anyhow, the sponge was placed on the hyssop, whether it was itself the stalk or merely fastened to it. Hyssop was given, because it is frequently used with wine and vinegar (see Columella, de Re Rust. xii. 35; and Pliny, N. H. xiv. 16). It has reviving, and strengthening, and other medicinal properties. Now the soldiers tied the hyssop round the sponge, that the vinegar should not escape, and that Christ, taking the vinegar and the hyssop, might revive. It was used for cleansing lepers (Lev 14:49), also in the sin-offering and in the sprinkling of the water of purification (Num 19:2 seq); and was therefore a type of Christ's Blood, in its purifying, refreshing, and strengthening power. "It is a lowly herb," says S. Augustine on John xix., "cleansing the chest, and signifies the humility of Christ, whereby we are cleansed."
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Ver. 49. But the rest said, Let be, let us see whether Elias will come to save Him. The word "let be" is here in the singular, in S. Mark in the plural. In the plural it would mean, keep quiet, attend solely to Jesus, see whether Elias will come to save Him; for they doubted whether He were really the Messiah, whose precursor Elias was to be. S. Mark says that only one soldier spoke thus, addressing the rest. It is supposed by S. Augustine (de Cons. Evang. iii. 17) and others that the word was used both by the one soldier and by the whole body; secondly, that the soldiers said to him that offered the vinegar, Wait a while, do not give it, for fear He should die too soon, for vinegar hastens death; let us see whether Elias will come. And that he replied, Let me give it, lest He should die of thirst. Just let Him drink it, and keep alive; so shall we see whether Elias will come (so Jansenius). Or, again, that the soldiers said to him who offered the vinegar, Leave Him alone, do not annoy Him. For they thought that Elias would come if He were left alone, but not if others were about Him. And that he replied, Cease your clamour, lest ye drive Elias away; or otherwise, Leave Him lest ye hasten His death (Barradi). Or, again, Suffer me to mock Him in this way, for the more He is molested, the more will Elias come if he wishes to help Him. What I am doing will not delay but rather hasten his coming. Or, it may be, Let me give Him the vinegar, for I shall thus kill Him, and keep Elias from saving Him. For all this (as S. Luke says) was done in jest and mockery.
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Ver. 50. But Jesus, when He had cried again with a loud voice, yielded up the ghost. "Again" refers to the former words on the Cross. He first cried out, and then expired. S. Luke gives the exact words, "Father, into Thy hands I commend My spirit." In the Greek, "I will lay down My life; I will consign it into Thy hands as a deposit, to take it back when I am raised up on the third day." Hence the faithful use this verse when dying, as David first used it when in suffering (Psa 31:5). [ Psa 30:6 ] It was by a miracle that Christ cried with a loud voice, for the dying lose their voice, so that they can hardly speak. For though S. Thomas says (par. iii. q. 47) that Christ preserved the vigour and strength of His body to the last; yet others suppose, more correctly, that His strength had so failed by what He had gone through, that He could not cry out naturally, but only by a miracle, for otherwise He would not have died through the violence of His sufferings, but merely by His own voluntary severing of His soul and body, and thus would not have been slain, or have made satisfaction to His Father by His death of violence. He cried out, then, by the supernatural powers which His Godhead furnished. And that to signify, 1st, that He, as God, died not by compulsion or necessity, but of His own free will. As He said, "I have power to lay down My life," &c. (John x. 18); and that His sacrifice of Himself might clearly be voluntary. "He had His whole life and death," says S. Victor of Antioch, "entirely in His own power." 2ndTo show that He was more than man, and was God, as the Centurion exclaimed. 3rd To set forth His vehement love of God, His reverence, His obedience, and earnest desire for man's salvation (see Heb. v. 7, and notes thereon). 4th To indicate His sure and certain hope of His glorious resurrection on the third day (so Origen).
Yielded up the ghost. Voluntarily. "For that which is sent forth (emittitur) is voluntary, that which is lost (amittitur) is of necessity," S. Ambrose (in Luc. xxiii.); and S. Augustine (de Trin. iv. 13), "The spirit of the Mediator left not His body against His will, but because of it when He willed, and as He willed it; for man was blended into union with the Word of God. Hence He says, 'I have power,'" &c. (Joh 10:18). So, too, S. Jerome, Bede, and others. Whence, also, "He bowed His head" (Joh 19:30). "As the Lord of death," says Theophylact; "for other men when dying first breathe their last, and then bow the head, which thus droops by its own weight." S. Chrysostom says this was "to show that He died not of necessity, but voluntarily. He lived as long as He willed; when He willed He gave up the ghost." A spurious work attributed to S. Athanasius is also quoted to the same effect. For though His human nature sank beneath the violence of His pains, and He ought to have died, yet His Godhead was able to give it strength, and to prolong His life. That nature, therefore, could not die, except by permission of His Godhead. He therefore freely died, whether as God or man; for His human nature could have asked, and would have obtained, this strength from His Godhead. Observe, He died at the ninth hour, the very hour when Adam sinned, and to expiate his sin. The same hour also when the Paschal Lamb was slain, and the Jews offered the daily sacrifice. And this to show that He thus fulfilled all these types in His death. Whence the ninth hour is the Christian's hour of prayer. Symbolically and Morally: He bowed His head, as bearing the burden of all men's sins, sin being the heaviest of all burdens; to mark His obedience, thus teaching "religious" persons, and those under authority, to obey those over them (conf. Phi 2:8); to humble Himself before the Father, to do Him reverence, and to submit His own will to His, even to the death of the Cross; to bid farewell to the world, especially to Italy and the West, for His head, as we have said, was turned towards Italy, which He wished to make illustrious by His faith, and by the Pontificate and martyrdom of SS. Peter and Paul; to bid farewell to His Mother; to mark the spot where the spear was to pierce Him; to show that He and His Father were by His Passion reconciled to men. So S. Augustine (de Virg,.) says, "Behold His wounds when hanging, His Blood when dying, His value when dying, His scars when rising, His head bent down to kiss, His heart opened to love, His arms extended to embrace, His whole body exposed to redeem," &c. It was, again, to show that His soul would descend below, and set the Patriarchs free; to manifest His compassion. "He made His head to melt," says Laur. Justiniani (de Triumph. Agone, cap. xx.), "to show compassion; He bent down to display His grace; He bowed it to show forgiveness;" again, to manifest His love for S. John, the Magdalen, and others like them who were standing by, and to turn away from those who shrank from the Cross; to look away (again) from the title on the Cross, as declining, and teaching us to decline, all worldly sovereignty and pomp; to show that His death, as He was to rise on the third day, was rather sleep than death; for they who sleep bow the head, "I will lay me down in peace," &c. (Psa 4:8). Lastly, having fulfilled His mission, He asks, as it were, His Father's blessing and permission to depart from the world. He seems to say, I have finished My course, I have done and suffered for man's salvation all Thou commandest. Permit Me to die, and return to Thee. And I ask, too, according to Thy promise (Psa 2:8), that all nations may be converted and saved by My Passion and death. I have done Thy bidding, fulfil Thou Thy word. "Religious" persons and Priests, in like manner, when their mission is done, return to their Superiors, bow the head, and ask their blessing, and their former rank and position. S. Bernard pointedly says, in a moral sense, "What avails it to follow Christ if Thou canst not come up with Him? For S. Paul said, 'So run that ye may attain.' Fix the limits of thy course where Christ fixed His. 'He became obedient even unto death.' However far thou hast run, if thou hast not gone as far as unto death, thou wilt not win the prize."
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Ver. 51. And behold the veil of the temple was rent in twain from the top to the bottom. At the death of Christ the Creator the whole Creation was agitated with indignation. S. Augustine (de Cons. Evang. iii. 19) observes that the veil was rent immediately on His death, to show that it was on account of it. S. Luke, therefore, who connects it with the darkness which took place before His death, speaks by anticipation. Now there were two veils, one before the Holy of Holies, the other before the Holy Place, which the priests entered every day. But the Holy of Holies the Chief Priest alone entered, and once only in the year. Some consider that the outer veil was rent (S. Jerome, Ep. cl. ad Hedibiam). But it was clearly the inner one. (See S. Leo, Serm. x. de Pass.; S. Cyril, in John xix.; Euthymius and others.) But why was it rent? S. Cyril, Theophylact, and Euthymius say to show that the temple was indignant that the Priests, who should have been the first to acknowledge Christ, had denied and slain Him. And that it thus foretold, and threatened, as it were, that they were to be deprived of their Priesthood (S. Leo, Serm. x. de Pass.). Mystically: Theophylact says it was to signify that the temple was to be profaned, and done away with, and set aside, with all its rites and sacrifices (nay, more, says S. Chrysostom, "to be laid waste"). "God in this way made it manifest," says Theophylact, "that the grace of the Holy Spirit was flying away from the temple, and that the Holy of Holies (before inaccessible) was brought within view of all." "For then," says S. Cyril (xii. 27 on John), "Israel fell utterly away from the grace of God when it so madly and impiously slew its Saviour." And S. Hilary, "The glory of the veil was taken away, and the protection of the guardian angel." Hence S. Ephr. (Serm. de Pass.) records that when it was rent asunder, a dove, the type of the Holy Spirit flew out of the temple. Allegorically: To signify that the veil of legal ceremonies was thrown open, as fulfilled in Christ, so that henceforth both Jews and Gentiles should clearly know God, and Christ, and His Mysteries, which the Jews figuratively shadowed forth in so many ways; nay, more, that the service and Church of God should be transferred from Jerusalem, and the temple to the Gentiles and to Rome. So Origen, S. Jerome, S. Ambrose, and others. S. Leo says (Serm. xvii. de Pass.), "There was then so clear a change made from the Law to the Gospel, from the Synagogue to the Church, from the many sacrifices to the One Victim, God Himself, that when our Lord gave up the ghost the veil was violently and suddenly rent asunder." And S. Jerome, "The veil of the temple was rent, and all the mysteries of the Law, which before were kept secret, were then laid open, and handed over to the Gentiles." Anagogically: S. Paul says (Heb. ix.) that the way to Heaven, was then opened, for the Holy of Holies was a type of Heaven, and the veil signified that it was closed till Christ burst through it by His death. S. Jerome mentions that the huge lintel of the temple was then broken (Epist. cl.). But Josephus says that it was at the destruction of Jerusalem. And the earth did quake. 1. That is, the whole earth, as the darkness (ver. 45) was universal. Many authorities are quoted for this. Didymus (in Catena) says it was prophesied by Job (Job 9:6). Both Pliny and Suetonius speak of a great earthquake in Asia at this time. By this earthquake was indicated the Godhead of Christ, for He it was who shook the earth, earthquakes being frequently ascribed to divine power, e.g., 1Ki 19:11; Exo 19.; Psa 18:7; Nah 3:6. In the Passion, then, of Christ is fulfilled the prophecy of Hag 2:6. 2. It signified the natural indignation of the earth at the awful crime committed against its Lord. Mystically: It signified the new heavens and earth (Isa 45:17), for the old earth seemed to be passing away. Tropologically: It signified that the earthly and stony hearts of men would be moved to repentance by the death of Christ, since the earth, the sea, the sun, and the heavens, the darkened air, and the riven rocks, proclaimed their indignation at the death of their Creator. But see here how Christ, in His lowliest estate, manifested His supreme majesty and power, that He might not seem to be compelled to die, and that men, learning who and how mighty He was, who was suffering for them such vile indignities with such great dignity, might be astounded and awe-struck. For, as S. Ambrose says (de Fide v. 2), "Jesus was wearied by His journey, that He might refresh the wearied; He asks for drink, though about to give spiritual drink to those who thirsted for it; He is hungry, though about to give the food of life to the hungry; He dies, though about to quicken; He is buried, though about to rise again; He hangs on the trembling tree, though about to strengthen the trembling; He covers the heaven with darkness, that He may illuminate it; He shakes the earth, in order to make it firm; He lifteth up the sea, that He may calm it; He unbars the tombs of the dead, to show that they are the abodes of the living; He is fashioned of a Virgin, that He may be believed to be the Son of God; He assumes ignorance, that He may instruct the ignorant; He is said to worship as a Jew, to the end that He may be worshipped as indeed the Son of God."
And the rocks rent. First in Golgotha. Whence S. Cyril Hieros. says (Catech. xiii.), "Up to this day Golgotha bears its witness, where on Christ's account the rocks were rent." And S. Lucian, too, giving a reason for His faith to the Governor, says, "With these, too, agree the very spot at Jerusalem, and the rock of Golgotha, which was burst asunder by the weight of the Cross." Adrichomius (Descr. Jerus. num. 252) speaks more fully. "There can be seen even now the fissure which was made at Christ's death, and also the stain of His Blood," and then describes at length its size, &c. But in many other places besides, says Baronius (ad An. 34, num. 107), the rocks were rent, as at Mount Alverno, where it was revealed to S. Francis that this took place at the crucifixion. He had accordingly a great devotion to the place, and he there received the Stigmata. S. Ambrose therefore justly exclaims, "O breasts of the Jews! harder than rocks, for the rocks were rent, but their hearts were hardened," &c. Allegorically: S. Jerome (ad Hedib. q. 8), "The rocks were rent, that is, the hard hearts or rocks of the Gentiles; the universal predictions, too, of the Prophets (who, as well as the Apostles, were termed rocks, by the Rock which is Christ), that whatever was concealed in them by the hard covering of the Law might be rent open and revealed to the Gentiles. The tombs also (of whom it was written that they were as whited sepulchres) were rent, that they who were dead in unbelief might come forth; might live with Christ who had risen; might enter the Heavenly Jerusalem, and have their citizenship no longer on earth, but in Heaven; might die with the earthly, to reign with the Heavenly Adam." Eusebius mentions that at Paxos a voice was heard, "Great Pan is dead," which he explains of Lucifer, whom Christ destroyed by His own death. Others say that Pan was Christ, being "our God and all," and that the devils bewailed His death, because they were thereby despoiled of their dominion over the world. Ver. 52. And the graves were opened, and many bodies of the saints which slept arose. This was immediately on Christ's death (as S. Matthew implies), to signify that it was wrought by the power of His Passion, and consequently that by the same power death was overcome, and life restored to mankind. So Bede, Theophylact, and S. Jerome, who says, "The graves were opened in token of the future resurrection." So, too, S. Ambrose (cap. x. on Luke). And S. Hilary says, "Illumining the darkness of death, and lighting up the gloom of the pit, He robbed death of its spoils, in order to [mark? word missing] the resurrection of the dead who are now asleep." But yet they came not forth from their graves till after Christ's resurrection (see ver. 53). For S. Paul terms Christ "the first-born from the dead" (Col 1:18), and "the first-fruits of them that rise again" (1Co 15:20). For Christ by His death procured resurrection both for Himself and for us. It was therefore but right that, when He had overcome death, He should be the first to rise as its conqueror, and others after Him. (So Origen, S. Jerome, and Bede.) They rose, then, that Christ might confirm the truth of His resurrection, by those His companions who announced it; and, again, that in and through them Christ might manifest the power of His Passion; that just as the souls of the Patriarchs were freed by it from the pit, so, mystically, would men's souls, which were dead in sin, be now quickened by His grace, and themselves rise gloriously at last to a blessed and eternal life. Did, then, these saints die again after their resurrection, or continue in life and glory? Some think they did die, and are to rise again at the last day, and this from S. Paul's words, "That they without us should not be made perfect." (See S. Augustine, Epist. xcix. ad Evodium.) Others suppose, and more correctly, that they died no more, but were raised up to life immortal. Because it was but fitting that Christ should manifest at once in their resurrection the power of His own. It was also meet that happy souls like these should be united only to glorious and immortal bodies. But their happiness would have been but brief, and their misery greater, if they had died again so speedily. It would have been better, indeed, if they had not risen at all. It was also but fitting that they should adorn Christ's triumphant ascension, as captives redeemed by Him, and the spoils He had won from death; and, lastly, that He should have them with Him in Heaven, and that His human nature, enjoying their presence and society, might never be solitary and void of human consolation. So Origen, S. Jerome, S. Clemens Alex. (Strom. lib. vi.), and others. The words "without us" do not refer to the day of judgment, but to the resurrection of Christ and Christians. (See notes on Heb 11:40.) But it is not clear who these saints were. Probably those, in the first place, who were specially connected with Christ, either by kindred, or promise, or type and figure, or by faith and hope, or else by chastity and holiness; as Adam, Abraham, Isaac, Melchisedek, David, who wished to be buried in the promised land, and thus be partakers of Christ's resurrection. Job, also, and Jonah, as types of the resurrection; Moses, Joshua, Samuel, Isaiah, and the other Prophets. Daniel, also, and his three companions (though their bodies are at Rome). Eve, also (some suppose), as well as Adam, though Lorinus considers that the Blessed Virgin was the first woman raised from the grave, as Christ Himself was the first-fruits among men. Those, also, who died but recently; as Zacharias, Simeon, S. John the Baptist (though his head is shown at Rome and Amiens, his finger at Florence). Raymundus also (lib. de Bono Latrone, cap. xiii.) mentions the penitent thief, though S. Augustine (contr. Felician cap. xv.) says, but only by the way, that he was reserved for the future resurrection. There were also many more (especially those mentioned in Heb 11.) outside Judæa, for "many bodies of the saints arose." For it was indeed quite in harmony with the profuse magnificence of Christ that a crowded procession of the saints who then arose should dignify His resurrection and ascension. Tropologically: This, says S. Jerome, "is a type of believers, who once, like the graves of the dead, have forsaken their sins, and whose hard hearts have been softened to acknowledge their Creator, and who have risen through penitence to a life of grace."
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Went into the Holy City. Jerusalem, so called because of the temple worship, of the many saints who had been there, and of the institution of the Church therein by Christ the King of Saints.
And appeared unto many. To the Apostles, and disciples, and also to the Jews, to persuade them to believe in the resurrection. "That by their resurrection," says Euthymius, "others might be the more assured, by considering that He who had raised them had much more surely raised Himself."
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Now when the centurion, &c. Baronius and others suppose that this was Longinus, to whose keeping Pilate had consigned Christ. He was converted by the miracles he had seen, and became a witness and preacher of the resurrection. He is said to have retired to Cappadocia, and there to have been martyred by the Jews (see Surius, March 15). Lucius Dexter, a writer of small authority, considers it was C. Oppius, a Spaniard, afterwards the third Bishop of Milan (see Cornelius, Proæm. in Acta ad fin.).
Saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. God enlightened him to acknowledge from what he had seen that Jesus was more than man, and God indeed. He had heard that He had been condemned for calling Himself the King of the Jews. But when he saw that God had borne witness to Him by these many miracles, he acknowledged that He had spoken truly. It was thus God's will that the Centurion should bear unquestionable witness to Christ (S. Hilary). S. Augustine thinks that he confessed Him to be the Son of God not in a natural, but only in a spiritual sense, as a righteous and holy man (Luk 23:47). But others, more correctly, that he confessed Him to be the Son of God by nature. So S. Jerome, "Consider that the Centurion in the very scandal of the Passion confessed Him to be truly the Son of God, and that Arius proclaims Him a creature;" and adds, "But now the last are first; the Gentile people confess, the Jews in their blindness deny, that their last error may be worse than their first." And Theophylact, "The order of things is reversed, while the Jews kill, the disciples fly, and a Gentile confesses. Now do the Lord's words (John xii. 32) receive their fulfilment, for lifted up on the Cross He drew to Himself the robber and the Centurion." Bede too, "The faith of the Church is very fitly designated by the Centurion, for when the Synagogue is mute, it affirms Him to be the Son of God." Lastly, S. Bernard (Serm. ii. de Epiph.), "How keen-sighted is faith! It recognises the Son of God when at the breast, when hanging on the Cross. If the thief recognised Him on the Cross, so did the Magi in the stable. The thief proclaims Him King, but the Centurion the Son of God, and man too at the same time." Not only the Centurion and the soldiers, but, as S. Luke (Luk 23:48) adds, "All the people... smote their breasts," in token of sorrow, "and returned." They begin now to put forth the blossoms of repentance, that they may bear fruit at the preaching of S. Peter and the Apostles (Acts ii.). Here comes in S. John xix. 31, on which see notes in loc. Ver. 55. And many women were there (beholding) afar off, &c. S. Matthew says this to set forth how much greater faith, constancy, and affection for Jesus these women had than men. "See how things were reversed," says Euthymius; "the disciples had fled, but the women remained." For women are commonly more holy than men, and hence the Church prays "for the devout sex of women." It was also to oint out that they, as grave and pious matrons, were reliable witnesses of what had taken place, and moreover that they had carefully provided for His burial. It was also to show that they had been so drawn to Him by His patience and holiness, that they could not be torn away, either by fear, or by the threats of the Jews, from wondering, gazing, and meditating on Him.
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Many women. The Blessed Mother was the chief, the others merely her attendants. She "stood by the Cross," bearing all the pains in her compassion which He endured in His Passion, and with like constancy and fortitude. S. Antoninus says (Theol. par. iv. tit. 15, cap. 41), "The Virgin was so conformed to the Divine Will that, if necessary (as Anselm says), she would herself have offered Him on the Cross; for her obedience was equal to Abraham's." Damascene (de Fide, iv. 25) points out the greatness of her pain. "The Virgin suffered at the Passion the pangs she escaped in child-birth." And S. Anselm (de Excell. Virg. cap. v.), "Whatever suffering was inflicted on martyrs was light, O Virgin, compared with thine." And S. Laur.Justiniani (de Agone Christi, cap. ii.), "The heart of the Virgin was made the brightest mirror of Christ's Passion;" and cap. xvii., "The Son was crucified in body, the Mother in mind." And S. Bernard, in Apoc. xii., on the words "a great sign," says, "A mighty pain, O Virgin, pierced thy soul, so that we rightly term thee more than martyr, for in thee the feeling of compassion was far greater than the sense of bodily suffering." Baronius (ad An. 34, cap. xi.) describes, from Simeon Metaphrastes, her great self-possession, in helping to take Him down from the Cross, treasuring the nails in her bosom, washing His wounds with her tears, embracing His body in her arms, and saying at last with calm voice, "O Lord, the mystery ordained for Thee before all ages has come at length." And on giving the napkin to Joseph, she said, "It will now be thy duty to bury Him honourably in this, to perfume Him with myrrh, and to perform for Him all rightful observances."
Afar off. S. John says they stood "by the Cross," meaning thereby opposite to it, though at some distance. For the soldiers who were watching Christ, and the dense crowd, kept them from coming very near. But they came as close as they could to hear and see Him. Adrichomius says about eighteen paces. Some say that they were close at one time, and farther off at another. The Greek adds, "beholding" both the wondrous patience of Jesus, and the prodigies which took place around Him, and pondering over them in their mind with holy meditation.
Ministering unto Him. Supporting Him and His disciples. S. Jerome says, "It was a Jewish custom for women thus to minister to their teachers."
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Among whom (as the chief and leader of the rest) was Mary Magdalene, from whom He had cast forth seven devils, who clung to Him from gratitude, and would not be torn from Him.
And Mary the mother of James and Joses. The wife of Cleophas or Alphæus. Salmeron considers her the daughter of Cleophas; called from her relationship, Mary the sister of our Lord's mother, from her husband, Mary (the wife) of Alphæus. See above, chap. xiii. 55.
And the mother of Zebedee's children. Salome. See Mar 15:40.
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Ver. 57. But when even was come. Evening was drawing on, but had not yet come, and it was necessary for Him to be buried before the evening, when the Sabbath (on which they had to rest) began.
A certain rich man. For a poor man would not have dared to make such a request, says S. Jerome. Of Arimathæa. Called (1. Sam. i.) Ramathaim-Zophim, afterwards Rania, Aarima, and Memphis (S. Jerome, de locis Hebr.), called Rama from its high position. Joseph was a native of the place, but a citizen of Jerusalem. Arimathæa, says S. Jerome, means "lifted up," as was Joseph here.
Named Joseph. Christ came into the world by Joseph the betrothed husband of the Virgin, and was buried by another Joseph. Joseph means "increased" that is, by the grace of God. For as the Patriarch Joseph abounded in chastity and affection for his father, so did Joseph the husband of the Virgin excel in chastity; and this Joseph, again, was eminent for his tender love for Christ, his spiritual father, when now dead. S. Mark calls him a noble Counsellor (βουλευτής), in Vulg. decurio, which was the provincial word for Senator. He is supposed to have been a Councillor of Jerusalem, from his having lived and made his burial-place there. Maldonatus supposes he took part in the Council about taking and killing Christ (Matt. xxvi. 4), but that he did not agree with the rest (Luk 23:51). "Whence some think," says S. Jerome, "that he is spoken of in Ps. i."
Who also himself was Jesus' disciple, and thus wished to perform the last offices for his Master. Ver. 58. He came to Pilate. "Came boldly, says S. Mark, for though, for fear of the Jews, he was a secret disciple, yet he fearlessly entered on this difficult work; for he was both strengthened by Christ and urged on by the Blessed Virgin (see above, ver. 55). "From this we may see, says Victor of Antioch, "his great resolution and boldness, for he nearly sacrificed his own life for Christ's sake, by drawing down on himself the suspicions of his Jewish enemies;" and S. Chrysostom, "The boldness of Joseph is highly to be admired, when for love of Christ he incurred peril of death, and exposed himself to general hatred." S. Luke and S. Mark say, "who also himself waited for the Kingdom of God." He hoped, i.e., through Christ, for heavenly love, and thus risked danger for His sake.
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And begged the body of Jesus. S. Anselm (Dial. de Pass.) says it was revealed to himself by the Blessed Virgin that Joseph gave this reason, among others, for his request, that His mother was dying of grief for her only Son, and that it was unreasonable that the innocent mother should die as well as the Son; but that it would be some consolation to her to bury Him. Grant her, therefore, most afflicted as she is, this favour. It is probable, also, that he alleged the holiness and innocence of Jesus, which Pilate well knew, and that therefore His body ought not to be cast forth with those of criminals into the Valley of Corpses, adjoining Golgotha, but was worthy of honourable burial, which he was ready to provide. A wild story is here told, on the authority of the Gospel of Nicodemus, that Joseph was in consequence imprisoned by the Chief Priests, and miraculously delivered; and that, when the Chief Priests required the soldiers to produce the body of Jesus, they replied, "Do you produce Joseph, and we will produce Christ" (Greg. Tur. Hist. i. 21), whereupon the soldiers were acquitted of the charge. There is an equally improbable story in Baronius (ad An. 35, c ap. 4), that Joseph crossed with S. Mary Magdalene and others in a vessel without oars or sail to Marseilles, and from thence to England, where he preached Christ, and was venerated after his death there as the Apostle of England.
Then (having heard and approved of Joseph's reasons) Pilate commanded the body to be delivered. That he might thus make Him some kind of satisfaction for having condemned Him to death, and also palliate his own conduct by giving Him an honourable burial, as though he had condemned Him by compulsion.
To be delivered. On Joseph paying a price, says Theophylact. But this is not probable, for the reasons just given, and because S. Mark says, "He gave the body to Joseph," who had it as a gift, and did not pay for it. It would indeed have been a most sordid and avaricious act for Pilate to have sold it. "To be delivered" means "to be given," as in the Syriac. But the Evangelist says "to be delivered," because the body had been already given up to the soldiers for crucifixion. He orders them, therefore, to return it to Joseph. S. Mark adds, "But Pilate marvelled if He were already dead," because the thieves were not yet dead, and also (says Euthymius) because he expected that Jesus would die slowly being a divine man, far surpassing others in endurance. "But when he knew from the Centurion that He was dead, he gave the body to Joseph" (Mar 15:45).
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Ver. 59. And when Joseph had taken the body, he wrapped it in a clean linen cloth. Such a cloth well suited this most pure body. Sindon is a cloth woven of the finest and most delicate flax, so called from Sidon, where it was first made. The Jews used to wrap their dead bodies in it, bound their hands and feet with bandages, and the head with a napkin (Joh 11:44). Thus did Joseph do to Christ (John xix. 40). S. Jerome from this condemns the lavish funerals of the rich, and adds, "But we can take this to signify, in a spiritual sense, that he who receives Jesus in a pure mind wraps him in a clean linen cloth." For this reason the body of Christ is in the Mass placed only in a very clean and fine linen cloth. This is called a Corporal, from the body of Christ which it contains within it, as though in a tomb. S. John adds that Nicodemus brought myrrh and aloes to anoint and perfume the body (Joh 19:39). For these kept bodies from putrefying. Mystically: Euthymius wishes us to be fragrant with these ointments when we receive the body of Christ in our breast, as in a new tomb. "Let us, too," he says, "when we receive the body of Christ at the altar, anoint it with sweet odours, i.e., by virtuous acts and by contemplation," &c. Baronius describes from Jewish writers their mode of laying out for burial. Ver. 60. And laid it in his own new tomb, which he had hewn out in the rock. S. John adds (Joh 19:41) that it was in a garden. It was "a new tomb," lest any one else who had there been buried should be supposed (says S. Chrysostom) or pretended (S. Jerome) to have risen again. S. Augustine says, Mystically: As no one either before or after Him was conceived in the Virgin's womb, so no one either before or after Him was buried in this tomb.
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In the rock. "For had it been built of many stones, and the foundations had fallen in, it might have been said that the body had been stolen away," says S. Jerome. Bede, on Mark xv., describes fully its shape, "That it was so high that a man could hardly touch the top. Its entrance was on the east. On the north was the place where the Lord lay, raised up above the rest of the floor, and open on the south." Adrichomius also describes it, and adds "that Joseph gave up his own tomb to Christ, who was thus buried in the grave of a stranger." "He who had no home of His own when alive (says Theophylact), has no tomb of His own, but is laid in another's tomb, and being naked is clothed by Joseph." "He is buried," says S. Augustine (Serm. cxxxiii. de Temp.), "in the tomb of another, because He died for the salvation of others. Why needed He a tomb of His own, who had not any true cause of death in Himself? Why needed He a tomb on earth, whose seat was for ever in Heaven? What had He to do with a tomb, who for the space of three days rather rested in His bed than lay dead in the grave?" Anagogically: Christ thus signified that He and His were strangers on earth, and that Heaven was their true country. S. Antony, S. Ephrem, S. Francis, and others preferred to be buried in another's grave, and not their own, after Christ's pattern. Here, then, was fulfilled Isaiah's prophecy (xi. 10), "And His sepulchre shall be glorious." Hence, too, the custom of pilgrimages to Jerusalem for so many centuries. Hence the erection by S. Helena of the Church of the Holy Sepulchre, with its surpassing splendour, enclosing under the same roof the site of the crucifixion, resurrection, &c. Hence the wish of Godfrey of Bouillon, and other kings after him, to he buried on the same spot, and the institution also of an order of knighthood. Lastly, that tomb was in a garden, because Adam had sinned in a garden. Hence, too, Christ began His Passion in a garden, and completed it by being buried in a garden. And this, too, to atone for the sentence passed on Adam; and, moreover, that He might form and plant a most beautiful garden, flourishing with the blossoms and fruits of all virtues, i.e., His Church. Note here that Christ's body was laid in the tomb, as on the Cross, with its head and face so turned as to look away from the east, and towards the west. So Bede and Adrichomius. Observe, Christ, as soon as He expired, descended in His soul to the Limbus Patrum, and made the patriarchs glad by manifesting to them Himself and His Godhead. He freed also the souls in Purgatory, and gave them the first general jubilee. He manifested His Godhead to them also, and made them blessed (see on 1Pe 3:19). The devils also, and ungodly men in hell, He condemned to perpetual punishment, as their Lord, their judge, and their triumphant Victor. The soul of Christ there remained till the third day, when it came forth with the Patriarchs and other saints, resumed its body, and rose in glory. He then made the Patriarchs resume their bodies, and rise together with Him. The order, mode and time when these things took place is mentioned in the beginning of Chap. xxviii. Observe, the Godhead of Christ, the Divine Person of the Word, ever remained hypostatically united both to His body in the tomb and to His soul in the Limbus, for that which it once assumed it never gave up, and will not give up for ever.
And he rolled (aided by his servants and Nicodemus) a great stone to the door of the sepulchre. That no one might take away the body; or, rather, Divine Wisdom so ordered it, lest the Jews after the resurrection should deny the fact, and maintain that the Apostles, who had stolen the body away, had boldly invented the tale. And for the same reason God willed that His body should be buried by those, as Joseph and Nicodemus, who were worthy of credit, and that it should he sealed up and watched by the Jews, that in this way His death and subsequent resurrection might be clearly known to all. Now the Lord's body, while still in the grave, gave indeed an indication and prelude (as it were) of His resurrection, by remaining uncorrupt for three days; being in truth a virgin and holy body, fashioned by the Holy Spirit, and as such does it abide for ever.
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Ver. 61. And there was Mary Magdalene, and the other Mary. The other Mary, the mother of James and Joses. It appears that Salome, having no further office to do for Jesus, returned home in sorrow, or took home the Blessed Virgin. Simeon Metaphrastes, however, asserts that the Blessed Virgin remained on the spot till the resurrection, as assuredly believing that it would take place on the third day.
Sitting over against the sepulcre. Our Lord, as was fitting, was laid out by men, and not by women, who, while this was taking place, did not venture to enter the sepulchre. But they waited till the men retired, and then went in and saw how he was laid, that they might return very early the next morning, when the Sabbath was over, and anoint His body.
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Ver. 62. Now the next day, that followed the day of preparation, the chief priests and Pharisees came together to Pilate. The day of the preparation was the Friday, so called because they then prepared everything needed for the Sabbath, on which day they had to rest. But it was the day after, that is, on the Sabbath, that they came together unto Pilate. Theophylact says, "He names not the Sabbath, for there was no Sabbath (or rest) in the Jews' madness." They raged, indeed, like madmen against Jesus, to abolish utterly His name and memory. And it increased their rage to see Him so honourably buried, as though it were the prelude to His future resurrection, whether it were actually to occur, or would be a mere invention of the disciples.
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Ver. 63. Saying, Sir, we remember that deceiver said, when He was yet alive. "That impostor" (S. Augustine, Hom. xxxvi. inter 1.). "By this name," he says also (in Psa 43:7), "was the Lord Jesus Christ called, to console His servants when called deceivers."
After three days I will rise again. Three days not completed, but only begun, i.e., within three days, or the third day after.
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Ver. 64. Command therefor, that the sepulchre be made sure until the third day, lest His disciples come and steal Him away, and say unto the people, He is risen from the dead. Wishing before this to prove Him an impostor, they carry out their malice even to the grave. They were greatly afraid that He would rise again, and therefore ask for a guard, either to keep Him from rising, or to seize Him at the moment and put Him to death. For what they add about the disciples stealing Him was a mere pretext, for they knew that they had fled in fear and consternation, and would never think or attempt anything of the kind.
So the last error shall be worse than the first. The first error was the Gospel doctrine that Jesus was the Son of God. The last error was His resurrection, and it would be the worst as confirming the first. For if Jesus had spoken falsely in calling Himself the Son of God, God would not "have raised Him." But if He is believed to have risen, He will have a multitude of followers; and if this belief once takes root, it will not afterwards be eradicated. Lastly, it would arouse great hatred and ill-will against the Chief Priests and Romans for having killed Him unjustly; and might indeed lead them to avenge His death by war or rebellion. It would therefore have been better not to have killed Him than to allow Him to rise again. For the devil, foreseeing the future of the Church (the numbers, the faith, the holiness of Christ's followers), endeavoured to crush and choke it in its birth. But "there is no counsel against the Lord" (Pro 21:30). Ver. 65. Pilate said unto them, Ye have a watch (i.e., the soldiers assigned you for His crucifixion; use them now to guard Him in the grave). Go your way, make it as sure as ye can. Guard Him as ye know how (Vulg.), i.e., in the best way ye know. I leave to your skill and prudence the mode of doing it. I do not wish to interfere any more in this matter. "As if taught by experience," says S. Chrysostom, "he does not wish to act with them any further." Some take the word (έχετε) imperatively, Take ye, summon ye the guard. But it is more forcible to consider it in the indicative mood, "Ye have," &c. (So Vulg., Arab., and A. V.) Ver. 66. So they went their way, and made the sepulchre sure, sealing the stone, and setting a watch. They secured the sepulchre in a twofold way with the guard of soldiers, whom they ordered to keep diligent watch, and by sealing the stone. They sealed it with a signet, not Pilate's, as S. Chrysostom suggests, but with their own, i.e., with the signet of the city of Jerusalem, or of the Sanhedrin, so that the stone could not be moved, nor the body be taken away, without its being detected. So, too, Darius (Dan 6:17). Nicephorus adds that the Jews bored through both the stones of the tomb, and fastened them with an iron band. And thus, by endeavouring to prevent the resurrection of Christ, they did but add to the miracle, and furnished greater evidence for it; which God, as it were, extorted from them. So S. Chrysostom, "An undoubted demonstration is furnished by your own doings. For if the sepulchre were sealed, no room was left for fraud and deceit. But if no fraud had been committed, and the tomb was found empty, it is clear beyond all question that He had risen. Thou seest how, even against their will, they help to demonstrate the truth." "It was not enough," says S. Jerome, "for the Chief Priests and Pharisees to have crucified the Lord, unless they took a band of soldiers, sealed the stone, and, as far as they could, opposed His resurrection; so that all they did was for the furtherance of our faith. For the more it is kept back, the more fully is the power of the resurrection displayed." Tropologically: Says Barradius, "From this deed of the ungodly let us learn godliness. After we have received Christ into our breast, as into a new tomb, let us take diligent heed that He may remain therein by grace, and never forsake us. Let us post our vigilant guards that is, our watchful virtues to drive away sleep and sloth from us; let us gird ourselves with a weapon stronger than iron; let us fortify our breasts with an unconquerable resolve to sin no more."
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Supra Evangelista narravit quod passus est Christus a Iudaeis, hic narrat quod passus est a gentilibus: et quatuor facit. Primo tangit quomodo traditus est gentibus; secundo quomodo examinatur; tertio quomodo condemnatur; quarto quomodo patitur. Secunda ibi Iesus autem stetit ante praesidem etc.; tertia ibi per diem solemnem consueverat praeses etc.; quarta ibi tunc milites praesidis suscipientes Iesum in praetorium et cetera. Circa primum duo. Primo narrat de assignatione, qua traditus est in manibus gentilium; secundo de morte et peccato traditoris, ibi tunc videns Iudas, qui eum tradidit, quod damnatus esset. Circa primum tria. Primo motivum assignat; secundo modum; tertio factum. Causa fuit consilium habitum de morte: et secundum hoc tria tangit, ex quibus aggravatur eorum peccatum. Primo ex sollicitudine, et hoc tangit cum dicit mane autem facto consilium inierunt, quia cum tota nocte solliciti essent in illusione, tamen mane convenerunt. Unde bene solliciti erant; Iob XXIV, v. 14: mane primo consurgit homicida. Item aggravatur ex communitate, quia omnes principes. Si enim unus, vel duo, excusabile esset; sed omnes convenerunt; Is. I, 6: a planta pedis usque ad verticem non est in eo sanitas; ideo dicit omnes principes; Ezech. c. XI, 2: fili hominis, hi sunt viri qui cogitant iniquitatem, et tractant consilium pessimum. Item ex crudelitate, quia multa alia cogitare poterant, sed cogitabant quomodo eum morti traderent; Prov. I, 16: pedes eorum ad malum currunt et festinant ut effundant sanguinem. Sed quomodo? Vinctum adduxerunt. Haec erat consuetudo, quod tales vincti adducerentur et signarentur morti condemnati. Et signavit quod sicut mortem nostram sua morte destruxit, sic vincula peccatorum vinculis suis destruxit.
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Et tradiderunt Pontio Pilato. Et quare? Triplex est ratio. Una litteralis erat, quia vicarius erat imperatoris, et Iudaei non habebant iudicium sanguinis. Propter quod dicunt in Io. XVIII, 31: nobis non licet interficere quemquam. Item ex intentione ipsorum: ipsi enim nolebant occulte interficere, sed manifeste, ut fama divulgaretur, secundum quod habetur Sap. c. II, 20: morte turpissima condemnemus eum. Tertia causa est, quia pro omnibus voluit mori, ideo voluit ut omnes congregarentur, tam Iudaei quam gentiles, ita quod impletum est illud Ps. II, 2: astiterunt reges terrae, et principes convenerunt in unum.
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Tunc videns Iudas, qui eum tradidit, quod damnatus esset et cetera. Hic agitur de poenitentia et morte Iudae. Et circa hoc duo facit. Primo narrat de proditione; secundo quid factum sit de pretio, ibi principes autem sacerdotum, acceptis argenteis, dixerunt. Circa primum primo agitur de poenitentia; secundo de desperatione, ibi et proiectis argenteis in templo, recessit. Circa primum tria facit. Primo ponitur motivum; secundo poenitentia; tertio effectus. Motivum tunc videns quod damnatus esset, poenitentia ductus, retulit triginta argenteos. Potuit esse quod credidit Iudas, quando vendidit eum, quod non occideretur, sed quod flagellaretur; ideo videns quod damnatus esset, poenituit. Sed est quaestio, quando traditus fuit praesidi, quomodo videre potuit quod esset damnatus. Hieronymus dicit quod hoc vidit oculo mentis, quia ex quo vidit quod a Iudaeis damnatus erat, et traditus Pilato, cogitavit quod Pilatus iudicaret ad voluntatem eorum, scilicet Iudaeorum. Origenes dixit quod quidam dixerunt: videns Iudas quod esset damnatus, scilicet ipse Iudas, ex isto motus fuit ad poenitentiam. Unde poenitentia ductus retulit triginta argenteos. Et haec poenitentia non fuit vera poenitentia; habuit tamen aliquid poenitentiae, quia poenitentia debet esse media inter spem et timorem; Iudas autem timorem et dolorem quidem habuit, quia de peccato praeterito doluit, sed spem non habuit. Et talis est poenitentia impiorum; Sap. V, 3: poenitentiam agentes, et prae angustia spiritus gementes. Et quare ductus poenitentia? Notandum quod dicit Origenes, quod aliquando accidit quod Diabolus impellit hominem ad peccandum, aliquando homo; sed aliter et aliter, quia homo ut libidinem compleat, Diabolus ut perdat. Et si Diabolus immisit, non habuit ex creatione, et ideo poenitere potuit. Et hoc est contra Manichaeos, qui dicunt quod duplex est creatio, bona et mala, et qui sunt de creatione mala, non possunt bene agere, et e converso. Et secundum eos Iudas fuit de creatione mala. Quomodo ergo potuit poenitere? Dicit ergo quod hoc quod desperavit, non fuit nisi quia negligens fuit. Sequitur effectus. Effectus poenitentiae est ut peccator studeat emendare. Peccaverat, quia vendiderat Christum, fecerat enim quod in se erat: ideo triginta denarios retulit. Et primo ponitur retractatio; secundo poenitentia, ibi peccavi tradens sanguinem iustum. Retulit ergo triginta argenteos; et in hoc retractavit, dicens peccavi, idest vere deliqui.
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In hoc autem quod dicit tradens sanguinem iustum, etsi bene dicit, non complete tamen, quia potest retorqueri ad hominem iustum. Unde Ier. XXVI, 15: si occideritis me, sanguinem innocentem tradetis contra vosmetipsos. Unde dicit Hieronymus quod si rectam fidem habuisset, non desperasset. Debuit enim dicere, tradens Deum. In hoc ergo quod dixit tradens sanguinem iustum, minoravit eius potestatem, et ostendit se non habere rectam fidem. Tunc ponitur Iudaeorum obstinatio at illi dixerunt: quid ad nos? Iste iustum confitebatur, et tamen dicunt quid ad nos? Ier. VIII, 7: populus meus non cognovit iudicium domini. Tu videris, idest non sequimur conscientiam tuam. Remigius: quid ad nos? Tu primo vendidisti, et post iustum confiteris. Quis videris apud nos, qui ita mutas sententiam? Mutare enim de malo in bonum, bonum est: de malo autem in malum, malum; Eccli. XXVII, 12: iustum in aeternum stat, stultus autem ut luna mutatur. Tunc ponitur desperatio.
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Desperatus enim de bonis temporalibus nihil curat; et sic facit iste, quia proiectis argenteis in templo recessit (non habuit curam de pecunia) et abiens laqueo se suspendit. Unde habetur Act. I, 18, quod suspendit se et crepuit per medium. Et quare? Dicit Origenes quod accidit, quia Diabolus praecipitat aliquem in peccatum, et licet det spatium, tamen vult praecipitare in aliud. Et hoc caveri voluit apostolus dicens, II Cor. II, 7: ne forte abundantiore tristitia absorbeatur qui eiusmodi est. Sic Iudas ad tantam absorptionem venit, quod abiens laqueo se suspendit. Ps. LXVIII, 16: neque absorbeat me profundum. Origenes narrat opinionem quorumdam dicentium quod quia Iudas audierat loqui de resurrectione, ideo credebat Christo occurrere, et ideo laqueo se suspendit. Quaerit Augustinus quando hoc fuit. Quia si velimus considerare, vix inveniemus tempus ante passionem, quo istud acciderit, quia principes occupati fuerunt tota die circa mortem Christi. Item in sequenti die sabbatum fuit, et non recepissent ipso die pecuniam. Ideo videtur Augustinus velle quod istud fuit post resurrectionem. Tamen potest dici quod etsi aliqui ad Pilatum accesserant, et morti vacabant Christi, tamen aliqui in templo remanserunt, et his tradidit Iudas triginta denarios. Principes autem sacerdotum, acceptis argenteis, dixerunt et cetera. Ostendit quid fuerit de pecunia Iudae factum. Et primo dicitur quomodo excluditur a corbona; secundo in quid expensa fuit dicitur.
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Dicit ergo principes autem sacerdotum, acceptis argenteis, dixerunt: non licet eos mittere in corbonam et cetera. Notandum quod in corbonam ponebatur oblatio gratificationis, vel donum gratiae. Unde quaedam erant voluntaria quae offerebantur, alia ex debito: voluntaria in corbonam mittebantur, alia vero alibi; Eccli. XXXIV, 23: dona iniquorum non probat altissimus. Non licet ergo ponere in corbonam, quia pretium sanguinis est. Et in hoc verificatur verbum domini, supra XXIII, v. 24: transglutientes camelum et excolantes culicem. Nolebant hanc pecuniam mittere in corbonam, sed de morte filii Dei bene tractabant. Tunc narrat quid inde factum est. Et dicit primo factum; secundo quid inde sit factum.
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Dicit consilio autem inito et cetera. Quare hoc fecerunt? Dicendum quod Deus sic procuravit, ut istud factum in memoria haberetur. Unde emerunt agrum figuli in sepulturam peregrinorum, non eorum qui erant de patria, sed alienorum. Secundum mysterium congruit, quia per sanguinem Christi accelerabatur non solum iustificatio, sed quies mortis; Apoc. XIV, 13: amodo iam dicit spiritus ut requiescant a laboribus suis. Vel potest esse quod peregrini sunt qui non habent ibi mansionem propriam; Ps. CXIX, 5: heu mihi, quia incolatus meus prolongatus est. Isti autem consepeliuntur Christo. Apostolus, Rom. VI, 4: consepulti estis Christo. Ager iste sancta Ecclesia est. Unde supra XIII, 44: simile est regnum caelorum thesauro abscondito in agro. Iste figulus est Christus. Unde dicitur Ier. XVIII, 6: sicut lutum in manu figuli, sic et vos, domus Israel, in manu mea. Tunc ponitur confirmatio facti.
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Et primo ex nomine propter hoc vocatus est ager ille Haceldama, hoc est ager sanguinis, usque in hodiernum diem; scilicet usque ad illud tempus, in quo scriptum est istud Evangelium. Tunc confirmat ex auctoritate tunc adimpletum est quod dictum est per Ieremiam prophetam.
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Sed est quaestio, quare dicit per Ieremiam prophetam dicentem, quia verba, secundum quod ibi iacent, non sunt scripta in tota sacra Scriptura. Tamen simile habetur Zach. XI, 12: appenderunt mercedem meam triginta argenteis. Est ergo quaestio quare ponitur per Ieremiam, cum dictum sit per Zachariam. Augustinus dicit quod alicubi invenitur scriptum per prophetam, et non per Ieremiam, tamen videtur quod ille sit Ieremias, sicut habetur in littera. Hieronymus tangit solutionem quod prophetae scripserunt aliquos libros, qui canonizati sunt apud Iudaeos. Unde aliqui sunt libri prophetarum, qui non sunt in canone Bibliae, sicut Iudas nominat quaedam in canonica sua, et etiam apostoli omnes istos receperunt. Unde dicit quod quidam attulit ei librum Ieremiae, ubi ista verba scripta erant verbo ad verbum, et Evangelista scripsit secundum quod in apocrypho invenit. Augustinus solvit: contingere aliquando quod volens exprimere nomen unius auctoris, occurrat nomen alterius; ideo potest esse quod cum vellet scribere Zachariam, scriberet Ieremiam. Sed multi erant tunc Iudaei qui legem noverant; quare non correxerunt? Quia cogitaverunt quod divinitus esset dictum, quia a spiritu sancto omnes prophetae locuti sunt, et non habent efficaciam verba prophetae nisi a spiritu sancto; ideo ut insinuarent hoc mysterium, non correxerunt. Alia solutio quam innuit, est, quod licet non sint verba Ieremiae, tamen est ibi quoddam factum simile, ut habetur Ier. XXXII, 6 ss. quod recepit mandatum quod emeret agrum. Vel spiritus sanctus sic movit Matthaeum ad idem factum, sicut movit Ieremiam. Sed si volumus, possumus accipere verba Hieronymi in libro de optimo genere interpretationis, qui dicit quod Christi pedissequus non incurrit aliquam notam falsitatis: officium est enim boni interpretis non considerare verba, sed sensum. Ideo iste posuit sensum quorumdam scriptorum in Ieremia, quorundam in Zacharia, sicut habetur in Marco quod ponit auctoritatem Isaiae, cuius una pars est Malachiae, alia Isaiae. Sic et Matthaeus coniungit duas sententias, quarum una a Zacharia, altera a Ieremia ponitur, XXXII, 6. Quod enim est in Zacharia, scilicet quod appenderunt (idest acceperunt) triginta argenteos, in Ieremia non invenitur; sed quod agrum emit, quod signabat factum toti populo.
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Sicut constituit mihi dominus, hoc expresse habetur ex eo quod praecipit Ieremiae, ubi supra, quod agrum emeret. Ideo secundum primam partem in Zacharia habetur, secundum secundam in Ieremia. Iesus autem stetit ante praesidem, et interrogavit eum praeses. Supra enarravit Evangelista quomodo dominus assignatus est in manu gentium, hic autem agit de examinatione: et circa hoc tria facit. Primo narrat quomodo ante terrenum iudicem sistitur; secundo quomodo examinatur; tertio quomodo accusatur. Dicit ergo: ita dictum est de Iuda cum tradidisset praesidi Iesum. Iesus ergo stetit ante praesidem, idest tamquam reus et accusandus; Iob XXXVI, 17: causa tua quasi impii iudicata est: causam iudiciumque recipies. Per hoc enim meruit ut fieret iudex vivorum et mortuorum. Tunc sequitur examinatio; et primo ponitur interrogatio; secundo responsio, ibi dicit illi Iesus. Pontifices in multis accusabant eum, scilicet de subversione legis, et quia regem se dicebat. Unde Pilatus non curavit quaerere de transgressione legis, sed potius de eo quod videbatur tangere laesionem maiestatis, scilicet tu es rex Iudaeorum? Quia Io. XIX, 12 habetur: omnis qui se regem facit, contradicit Caesari.
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Tunc sequitur responsio dicit ei Iesus: tu dicis. Dicit Hieronymus quod Christus sic moderatur sermonem suum, quod non affirmat, nec negat, sed dicit: tu dicis. Prov. c. XVII, 27: qui moderatur sermones suos prudens est. Item nota, secundum Hilarium, quod supra c. XXVI, 63, interrogatus a principe Iudaeorum, si tu es Christus filius Dei, dixit tu dixisti: et respondit per praeteritum; cum autem respondit gentili, respondit per praesens. Et in hoc significatur quod confessio Christi a Iudaea est de praeterito, quia facta est per prophetas; Ier. XXIII, 5: regnabit rex, et sapiens erit. Sed loquens ad gentilem dicit tu dicis, quia gentilitas confitebatur. Consequenter agitur de accusatione. Et primo ponitur accusatio; secundo inductio ad respondendum, ibi dixit autem Pilatus.
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Dicit ergo et cum accusaretur a principibus sacerdotum, nihil respondit. Super quibus accusaretur, tacet Matthaeus, sed Lucas hoc dicit XXIII, 1 ss. Haec est consuetudo Evangelistarum, quia quod unus omittit, alter narrat. Unde ibi dicitur quod seduceret turbas etc., et quod prohibebat dari censum Caesari, item regem se diceret. Et hoc est falsum secundum intentionem suam, quia intendebant de regno temporali; sed ipse dicit, Io. c. XVIII, 36, regnum meum non est de hoc mundo. Sed Christus nihil respondit. Tunc impletum est quod dictum est per Is. LIII, 7: quasi agnus coram tondente se obmutescet, et non aperiet os suum. Et c. XLII, 2: non audietur foris vox eius. Tunc dicit ei Pilatus.
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Ex tunc conabatur Pilatus eum liberare, ideo conabatur ut responderet; unde dicebat non audis quanta adversum te dicunt testimonia? Et primo ponitur incitatio non audis et cetera. Hoc autem dicebat, quia volebat dimittere eum: ipsi enim qui erant accusatores, erant testes, et ideo noluit respondere. Quare autem non respondit, potest esse ratio ex parte Christi, quia noluit excusare passionem suam: poterat enim eam excusare loquendo; ideo noluit loqui. Oblatus enim est quia voluit, Is. LIII, 7. Item, ut daret nobis exemplum, quia cum malediceretur, non maledicebat. Item quia tot signa Iudaei viderant, quod converti poterant, et ideo reputavit eos indignos; Eccli. XXXII, 6: ubi non est auditus, non effundas sermonem. Et notandum quod in multis loquitur, et in multis silet, quia si semper loqueretur, excusaret se; item si semper taceret, pertinax videretur. Pilato autem quandoque respondet, quandoque non; sed Iudaeis numquam respondet, quia Pilatus ignorabat, ideo veritatem aliquando dicebat, sed Iudaei obstinati erant. Tunc ponitur admiratio Pilati ita ut praeses miraretur vehementer. Et quare miratur? Quia audiebat eum facundissimum: et hoc est quod dicit David, Ps. XXXVII, v. 14: ego autem tamquam surdus non audiebam, et sicut mutus non aperiens os suum, idest ac si essem ignorans. Et notate quod dicit vehementer: quod enim aliquis sapiens nihil respondeat, mirum est; sed quod in tali causa, ubi adiudicatur morti, non respondeat, hoc vehementer est admirandum. Item quia non videbat eum perterritum: in tali enim casu solent homines etiam perterreri. Tunc agitur de damnatione. Et primo ponitur diversum studium volentium excusare ipsum; secundo studium volentium condemnare, ibi principes autem sacerdotum et seniores persuaserunt populis ut peterent Barabbam; tertio condemnatio, ibi tunc dimisit illis Barabbam. Circa primum primo ponitur studium Pilati ad liberandum; secundo studium principum ad condemnandum. Circa primum primo ponit quasdam opportunitates; secundo tractat de eius liberatione; tertio dat causam. Secunda ibi congregatis ergo illis, dixit Pilatus; tertia ibi sciebat enim quod per invidiam tradidissent eum. In prima ponit duas opportunitates.
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Dicit ergo per diem autem solemnem consueverat praeses populo dimittere unum vinctum. Ista consuetudo non erat ex lege imperatoris, sed ex voluntate eius, ut redderet populum sibi magis devotum: quia in solemnitate debebant magis esse iucundi, nolebat quod illa die esset causa tristitiae. Sic et Romae in illo die quo imperator intrabat, nullus adiudicabatur morti. Item de novo acquisiverat praefecturam, ideo volebat sibi eos esse devotos. Aliquid tamen simile legitur in veteri testamento, scilicet quod Saul liberavit Ionatham, qui adiudicatus erat morti, I Reg. XIV, 44 ss.
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Deinde ponit opportunitatem ex quodam latrone, qui dicebatur Barabbas, qui interpretatur filius patris, scilicet Diaboli; Io. VIII, 44: vos ex patre Diabolo estis.
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Congregatis autem illis, dicit Pilatus: quem vultis dimittam vobis? Hic facit Pilatus contra consuetudinem Iudaeorum, quia non solebat eos rogare, sed ipsi rogabant eum. Sed hoc faciebat, quia quaerebat eum dimittere, et videtur inducere, quia videbatur ei quod deberent praeeligere Christum quam Barabbam; quia iste erat reus laesae maiestatis, et multis nocuerat. Item ex eo quod Christum nominat, dicens an Iesum, qui dicitur Christus? Christus enim dicitur unctus. Unde regem appellabat eum, ideo credebat quod Christum deberent accipere; Eccli. XV, 18: ante hominem vita et mors. Sic Pilatus ante eos posuit bonum et malum; et ipsi acceperunt malum, ideo eos semper sequitur malum.
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Deinde ponit causam sciebat enim quod per invidiam tradidissent eum. Ex quo sciebat? Audierat enim multa bona de eo, et videbat eum constantem; unde sciebat quod per invidiam tradidissent eum. Sicut enim invidia Diaboli fuit inimica primo homini, sic debuit esse invidia istorum inimica Christo. Sic enim Ioseph ex invidia traditus est a fratribus, Gen. XXXVII, 28. Sedente autem eo pro tribunali, misit ad eum uxor eius. Supra posuit Evangelista unam causam, quare Pilatus nitebatur dimittere eum, hic autem ponit aliam causam, scilicet admonitionem uxoris. Et primo ponitur admonitio; secundo causa admonitionis, ibi multa enim passa sum hodie per visum propter eum. Sedente autem eo pro tribunali. Sicut dicit quaedam Glossa, tribunal est sedes iudicum. Prov. XX, 8: rex qui sedet in solio iudicii dissipat omne malum intuitu suo. Cathedra proprie doctorum; supra XXIII, 2: super cathedram Moysi sederunt Scribae et Pharisaei. Et dicitur a tribunis, quia primo tribuni electi sunt a Romanis ad facienda iudicia. Et dicit pro tribunali: et est iste modus loquendi Graecus. Aliquando enim pro accipitur pro ante; sicut, exercitus est pro castris, idest ante castra. Aliquando pro in; unde pro tribunali, idest in tribunali. Misit ad eum uxor eius dicens. Erat ista mulier gentilis, et signat Ecclesiam gentilium, quae suscepit Christum, ut I ad Cor. I. Nihil tibi et iusto illi, idest non pertinet ad te iudicare, immo ipse debet esse iudex tuus; Act. c. X, 42: qui constitutus est iudex vivorum et mortuorum.
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Multa enim passa sum hodie per visum propter eum. Hic ponitur causa. Et est modus loquendi talis: quando enim abstrahitur quis a sensibus, aliqua secundum imaginationem apparent, et consuetum est quod visio refertur ad id quod apparet, cum sit alienatio a sensibus: hoc autem fit aliquando in vigilia, aliquando in somno. Quando in vigilia, visio dicitur; unde Num. XII, 6 dicitur: si quis fuerit inter vos propheta domini, in visione apparebo ei, vel per somnium loquar ad illum. Hic autem ponitur propheta pro utroque. Notandum quod huius causa quandoque corporalis intrinseca est, ut quando superabundat sanguis, fit apparitio corporum rubeorum, et sic de aliis. Aliquando ex causa extrinseca, ut ex frigore somniat aliquis quod sit in nive. Aliquando autem fit a causa spirituali, et hoc vel a Deo per bonum Angelum; et de hoc Iob XXXIII, 15: per somnium in visione nocturna aperit aures vivorum. Et haec vera sunt, et veritatem habentia; non tamen multum debet confidere; Eccli. XXXIV, 7: ne dederis in illis cor tuum, multos enim errare fecerunt somnia. Aliquando fiunt a Daemonibus, qui possunt imprimere in phantasiam, quia est virtus corporalis: unde divinationes et huiusmodi prohibentur in lege; Deut. XVIII, v. 10: non inveniatur in te qui somnia observet, vel auguria et cetera. De hac visione possumus dicere quod facta est a Deo per bonos Angelos; vel a Diabolo, quia erat ad impediendum passionem: quia in passione erat peccatum occisionis. Et sic fiebat per Angelos bonos; sed ex passione sequitur fructus, ideo Diabolus iam percipiens eum esse Deum, et timens per passionem potestatem amittere, sicut in mente Iudae posuerat ut eum traderet, sic et modo voluit impedire, non quia vellet impedire peccatum, sed potius passionis fructum.
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Tunc ponit studium Iudaeorum volentium occidere Christum principes autem sacerdotum et seniores persuaserunt populis ut peterent Barabbam. In utroque enim se ostendunt abominabiles, quia principes qui alios corrigere deberent; Prov. XVII, 15: qui iustificat impium abominabilis est. Similiter eo quod seniores; Dan. XIII, 5: egressa est iniquitas a senioribus populi.
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Respondens autem praeses ait illis. Hic ponit conatum, quo conabatur Pilatus dimittere eum. Et primo ostendit quibus verbis egerit ad liberationem; secundo quibus factis, ibi videns autem Pilatus quia nihil proficeret. Tribus modis est conatus liberare eum. Primo ex comparatione; secundo ex dignitate; tertio ex innocentia. Ex comparatione, quia comparavit eum malo actori, respondens scilicet petitioni populi, vel istis principibus qui instigabant eum quem vultis vobis de duobus dimitti? At illi dixerunt: Barabbam. Quod et populo improperat Petrus, Act. III, 13, dicens de Christo: quem vos quidem tradidistis, et negastis ante faciem Pilati, iudicante illo dimitti. Vos autem sanctum et iustum negastis, et petistis virum homicidam donari vobis et cetera.
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Dicit ergo Pilatus: quid ergo faciam de Iesu, qui dicitur Christus? Hic allegat dignitatem quid faciam de Iesu, quasi dicat: iniuriosum erit vobis, si illum occidatis, qui dicitur Christus. Sed isti vereri non potuerunt: immo dicunt omnes crucifigatur: haec enim erat mors turpissima. Ideo completur quod dicitur Sap. II, 20: morte turpissima condemnemus eum; Is. III, 8: lingua eorum et adinventiones eorum contra dominum.
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Ait illis praeses: quid enim mali fecit? Hic allegat innocentiam eius, intendens eum liberare, quasi utens illo quod dicitur Ier. c. II, 5: quid invenerunt patres vestri in me iniquitatis? Et Io. VIII, 46: quis ex vobis arguet me de peccato? At illi magis clamabant: crucifigatur. Unde flecti non poterant, secundum illud Ier. VIII, 5: apprehenderunt mendacium, et noluerunt reverti. Unde pertinaces erant in malitia. Videns autem Pilatus quod nihil proficeret. Hic intendit liberationem eius per factum; et primo ponitur factum; secundo populi obligatio ad poenam.
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Dicit videns autem Pilatus quia nihil proficeret. Per hoc dat intelligere quod multa alia dixerat, et quod nihil proficiebat. Accepta autem aqua lavit manus suas. Haec erat consuetudo quod quando quis volebat se ostendere innocentem, lavabat manus, sic et iste; unde dixit ego innocens sum a sanguine iusti huius et cetera. Secundum hunc modum habetur in Ps. XXV, 6: lavabo inter innocentes manus meas. Et vere ipse fuisset innocens, si in sua sententia permansisset, unde vocat eum iustum. Vos videritis, idest quid vobis accidere debeat. Unde Io. XVIII, 31 dicitur: accipite eum vos, et secundum legem vestram iudicate eum.
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Tunc sequitur oblatio ad poenam sanguis eius super nos, et super filios nostros. Et ita fiet quod sanguis Christi expetitur ab eis usque hodie; et bene convenit illis quod dictum est Gen. IV, 10: sanguis fratris tui Abel clamat ad me de terra. Sed sanguis Christi efficacior est quam sanguis Abel. Apostolus ad Hebraeos XII, 24: habemus sanguinem melius clamantem quam sanguis Abel; Ier. XXVI, 15: verumtamen si occideritis me, sanguinem innocentem tradetis contra vosmetipsos. Tunc dimisit Barabbam. Dimisit, idest absolvit a sententia mortis.
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Iesum vero flagellatum tradidit eis ut crucifigerent. Et quare flagellatum? Hieronymus dicit quia consuetudo erat Romanorum quod adiudicatus morti primo flagellabatur. Et sicut dicitur Io. c. XIX, 1 ipse flagellavit; unde completur in eo quod habetur in Ps. XXXVII, 18: ego autem in flagella paratus sum. Quidam dicunt quod flagellavit ut moverentur ad pietatem, et sic flagellatum dimitterent.
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Postquam habitum est de condemnatione, hic agitur de passione et morte; secundo de sepultura, ibi cum sero autem factum esset et cetera. Circa primum duo facit. Quia primo narrat quae indigne pertulit; secundo quae magnifice fecit, ibi a sexta autem hora tenebrae factae sunt. Prima pars in tres. In prima agit de illusione militum; secundo de crucifixione; tertio de crucifixi derisione per Iudaeos facta. Secunda ibi et postquam illuserunt ei; tertia ibi praetereuntes autem blasphemabant eum. Circa primum primo describuntur illusores; secundo illusio. Dicit ergo milites congregaverunt universam cohortem. Cohors societas militum dicitur, et quilibet, qui habebat iudiciariam potestatem, habebat cohortem militum ad exercendum iudicium. Praetorium dicitur esse locus ubi exercebantur iudicia. Unde congregati sunt ad eum et gentiles, et Iudaei, ut nulli essent immunes, quia omnes debebat redimere. Ideo competit quod habetur Rom. c. XI, 32: conclusit Deus omnia in incredulitate, ut omnium misereatur. Et in Ps. CXVII, v. 10: circuierunt me sicut apes. Et exuentes eum, chlamydem coccineam circumdederunt ei. Hic describitur illusio. Et primo quoad habitum; secundo quantum ad honorem; tertio quantum ad opprobrium. Secunda ibi et genu flexo ante eum, illudebant ei; tertia ibi exeuntes autem invenerunt hominem Cyrenaeum, nomine Simonem et cetera. Notandum quod licet accusassent eum de multis, tamen non propter aliud patiebatur, nisi quia regem se dicebat, sicut habetur Io. XIX, 12: si eum dimittis, non es amicus Caesaris. Unde ex hac causa magis timuit. Ideo volentes illudere, imponunt ei signa regis. Consuetudo enim est quod reges purpura induantur; et isti loco huius veste coccinea eum induerunt. Item solent habere coronam; et loco huius fecerunt coronam spineam. Item solent habere sceptrum; et loco huius dederunt ei baculum arundineum.
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Dicit ergo et chlamydem coccineam circumdederunt ei, idest rubeam. Sed quid est quod Marcus dicit XV, 17, quod eum purpura induerunt? Augustinus solvit quod hoc dixit propter similitudinem coloris. Vel potest dici, quod quamvis esset coccinea, tamen habebat aliquid de purpura. Per hoc quod propriis vestibus exuitur, et alienis induitur, reprehenduntur haeretici, qui dixerunt eum non esse verum hominem. Ista chlamys potest signare carnem Christi sanguine proprio cruentatam: ipse enim vulneratus est propter iniquitates nostras; attritus est propter scelera nostra. Is. LIII, 5. Vel signat sanguinem martyrum, qui laverunt stolas suas in sanguine agni. Vel peccatum gentilium. Et plectentes coronam de spinis posuerunt super caput eius. Unde pro corona gloriae imposuerunt ei coronam contumeliae; Is. XXII, 18: coronate eum corona tribulationis. Per istas spinas signantur aculei peccatorum, quibus conscientia vulneratur: et istas Christus accepit pro nobis, quia pro peccatis nostris mortuus est. Vel potest referri ad maledictum Adae, ubi dictum est: spinas et tribulos germinabit tibi. Unde signatum est quod solvebatur ista maledictio. Et loco sceptri arundinem in dextera eius. Et signatur potestas Daemonum secundum Origenem, quam Christus de manibus eorum eripuit; IV Reg. XVIII, 21: non confidas in baculo arundineo. Potest enim signari inanitas gentilium, quam sibi tamen Christus assumpsit; Ps. II, 8: postula a me, et dabo tibi gentes haereditatem tuam. Et bene comparantur arundini, quia sicut arundo fertur in omnem ventum, sic gentilitas in omnem errorem. Item arundine utebatur ad scribendum. Item ad venenosa occidendum. Sic Christus fideles ad se trahit et ascribit, sed persecutores ad mortem.
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Tunc agitur de illusorio honore, et istum exhibebant facto; unde dicitur et genu flexo ante eum, illudebant ei. Et licet hoc fecerint illudendo, tamen signabat quod omne genu ante eum flecti debebat; Phil. II, v. 10: in nomine Iesu omne genu flectatur. Unde illudebant verbo, dicentes ei: ave, rex Iudaeorum. Et signantur per istos illi qui voce confitentur se nosse Deum, factis autem negant, ad Tit. I, 16. Item varias contumelias intulerunt, quia inspuerunt in faciem eius; Is. l, 6: faciem meam non averti a conspuentibus in me.
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Item percutiebant caput eius tamquam stultus esset. Et qui sunt illi qui caput Christi percutiunt? Caput Christi est Deus, ut habetur I Cor. XI, v. 3. Illi ergo caput Christi percutiunt, qui divinitatem Christi blasphemant. Per arundinem sacra Scriptura signatur. Tales errorem suum per sacram Scripturam confirmant. Exeuntes autem invenerunt hominem Cyrenaeum, nomine Simonem. Post illusionem agitur de crucifixione, et circa hoc duo facit. Primo determinat de loco crucifixionis; secundo de habitu, et de his, quae in eo loco sunt acta. Et primo narrat quomodo Christus ductus est ad locum; secundo quomodo crux est delata; tertio quomodo pervenerunt ad passionem.
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Et postquam illuserunt, exuerunt, scilicet chlamydem, quam ei induerant. Notate quod illuditur in veste aliena sed ducitur in propria; per quod signatur, quod non erat ei proprium illudi, sed occidi: quia, ut habetur ad Phil. II, 8, humiliavit semetipsum factus obediens usque ad mortem. Ibi enim apparuit virtus, Ps. CXVII, 16: dextera domini fecit virtutem; Is. LIII, 7: quasi ovis ad occisionem ducetur.
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Exeuntes autem invenerunt hominem Cyrenaeum. Hic agitur de delatione crucis. Et per hoc signatur quod noluit pati in civitate, sed extra. Et ratio assignatur ad Hebr. ult., 12, ubi dicitur: propter quod ut Iesus sanctificaret per suum sanguinem populum, extra portam passus est. Competit etiam figurae, quia, sicut habetur Lev. XVI, 19 ss. quod hircus, qui pro peccato debuit immolari, extra castra mittebatur; sic et Christus, quia erat hostia populi. Item ad nostram aedificationem, ut det nobis intelligere, quod exire debemus ad eum extra conversationem nostram; ad Hebr. ult., improperium eius portantes. Item passus est extra portam, ut virtus passionis non includeretur ad unam gentem; Io. XI, 52, mortuus est, ut omnes gentes congregaret in unum. Hunc angariaverunt ut tolleret crucem. Hic videtur discordia, quia Io. XIX, v. 17 habetur quod exivit baiulans sibi crucem. Hic est quaedam solutio secundum Hieronymum, quod primo portavit, sed post incedentes obviaverunt Simoni, et angariaverunt et cetera. Origenes dicit quod e converso fuit, quod Simon primo portavit, et post Christus. Et ratio est mystica quare primo tulit crucem. Unde supra XVI, 24: qui vult venire post me, abneget semetipsum, et tollat crucem suam et sequatur me et cetera. Et notandum quod iste Simon extraneus erat: et signat gentilem populum, qui crucem domini tulit; I Cor. I, 18: verbum crucis pereuntibus quidem stultitia: his autem qui salvi fiunt, idest nobis, virtus Dei est. Et Simon dicitur obediens: et gentilis populus obedivit; Ps. XVII, 45: populus quem non cognovi, servivit mihi, in auditu auris obedivit mihi. Et veniebat de villa. Villa Latine, pagos dicitur Graece. Unde ille de villa venit, qui de Paganismo venit. Convenit et quod dicit Cyrenaeum, quod interpretatur haereditas pretii; Ps. II, 8: postula a me, et dabo tibi gentes haereditatem tuam. Et quod dicit, quod coegerunt eum, signat illos, qui exterius crucem ferunt; interius autem coacte ferunt, quia non propter Deum, sed propter mundum. Ad Gal. V, 24: qui Christi sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis.
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Consequenter ponitur locus et venerunt in locum qui dicitur Golgotha, quod est Calvariae locus. Calvaria dicitur apud homines denudatum, sicut patet in coemeteriis. Unde dicitur in Graeco cranios. Et dicunt aliqui, quod in illo loco sepultus fuit Adam. Hieronymus istud improbat, quia sepultus fuit in Hebron, ut habetur in Iosue XIV. Et quare ibi passus est? Notandum quod in qualibet civitate est aliquis locus, ubi solent damnati cruciari: unde ibi erat locus damnatorum. Tunc narratur quid actum est in sua crucifixione. Et primo ponitur potatio eius; secundo crucifixio; tertio alia, quae facta sunt. Et circa primum primo ponitur quid sit oblatum; secundo quomodo se habuit ad oblatum.
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Dicit ergo et dederunt ei vinum bibere cum felle mixtum. Voluerunt quod omnes sensus eius paterentur: visus passus est per sputa et vigilias, auditus per blasphemias et verba irrisoria, tactus, quia flagellatus; ideo voluerunt quod et gustus pateretur. Et completum est quod in Ps. LXVIII, 22 dicitur: et dederunt in escam meam fel, et in siti mea potaverunt me aceto: et Ier. II, 21: quomodo conversa es in pravum, vinea aliena? Sed est quaestio: quia in Mc. XV, 23 habetur quod dederunt ei vinum myrrhatum. Dicendum quod myrrha amarissima est, et vinum felle mixtum est amarum. Sed consuetudo est omne amarum nominari sub specie fellis. Unde secundum veritatem vinum erat myrrhatum, sed tamen ad similitudinem fellis dicitur. Et per hoc significabatur quod amaritudinem peccatorum nostrorum tulit. Postea ponitur quomodo se habuit, quia cum gustasset, noluit bibere. Sed quid est quod dicit Marcus quod accepit, hic autem dicit quod gustavit? Potest dici quod non accepit, nisi ad gustandum. Et hoc signat, quia gustavit mortem: quia enim cito surrexit, vix visus est mortuus, quia fuit inter mortuos liber, Ps. LXXXVII, 6. Postquam autem crucifixerunt eum et cetera. Sed potest quaeri quare magis ista morte voluit mori. Una ratio est ex parte crucifigentium, quia volebant quod per hoc infamaretur, secundum illud Sap. II, 20: morte turpissima condemnemus eum etc., et haec est crucis. Item ex parte ordinationis Dei, quia Christus voluit esse noster magister, ut daret nobis exemplum patiendi mortem. Unde passus est mortem ut per mortem liberaret nos, ut habetur ad Hebr. cap. II, 14 s. Sed multi sunt qui bene volunt pati mortem, sed mortem abiectam refugiunt; ideo dominus dedit exemplum ne quodlibet genus mortis refugerent. Item competebat redemptioni, quia ad satisfactionem pro peccato primi hominis: sed primus homo peccavit in ligno; ideo dominus in ligno pati voluit; Sap. XIV, 7: benedictum lignum, per quod fit iustitia. Item Christus exaltandus erat per passionem, ideo exaltari voluit per passionem in cruce. Item volebat corda nostra trahere ad se; Io. XII, 32: si exaltatus fuero a terra, omnia traham ad meipsum. Item ut corda nostra elevarentur. Diviserunt sibi vestimenta sua. Hic ponuntur quae facta sunt in contumeliam crucifixi. Et primo ponitur divisio vestimenti; secundo superpositio tituli; tertio associatio. Circa primum primo ponit factum; secundo prophetiam. Dicit ergo diviserunt. Chrysostomus dicit quod hoc factum fuit in magnum vituperium. Consuetudo enim erat quod condemnatus non denudabatur nisi vilissimus homo: ideo ut magnam contumeliam inferrent ei, denudaverunt ipsum, ut instruamur quod nos ab omni effectu actuum carnalium debemus nos denudare. Quomodo hoc factum sit, Matthaeus transit, sed Ioannes narrat c. XIX, 23 s. quod quilibet miles accepit partem suam de alia veste; sed super tunica inconsutili miserunt sortem.
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Tunc ponitur prophetia ut adimpleretur quod dictum est per prophetam.
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Ly ut non ponitur causative, sed consecutive, quia Christo patiente accidit impleri istud quod dictum erat et sedentes servabant eum etc., ut scilicet non sepeliretur; Ps. XXI, 18: ipsi vero consideraverunt et inspexerunt me.
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Tunc sequitur titulus et imposuerunt super caput eius causam ipsius scriptam et cetera. Et attendendum quod illud quod ad ignominiam fecerunt ex ordinatione, cessit ad honorem eius. Unde imposuerunt causam ipsius, idest causam pro qua patiebatur; Apoc. c. XIX, 16 habetur scriptum: rex regum et dominus dominantium. Quod ergo dicit rex Iudaeorum, hoc pertinet ad honorem, quia futurus erat rex super omnes gentes; Ps. II, 6: ego autem constitutus sum rex ab eo super Sion montem sanctum eius.
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Tunc ponitur societas tunc crucifixi sunt cum eo duo latrones. Haec fuit societas, quia in medio duorum latronum ut malefactor; unde Is. LIII, 12: et cum iniquis deputatus est. Sed unus a dextris, alter a sinistris. Crucem accepit ut iudex: sicut enim in iudicio quidam a dextris, quidam a sinistris, sic hic. Unde per hoc signatur iudex vivorum et mortuorum; ad Phil. II, 9: propter quod exaltavit illum Deus, et dedit illi nomen quod est super omne nomen, ut in nomine Iesu omne genu flectatur, caelestium, terrestrium et Infernorum; Iob XXXVI, 17: causa tua quasi impii iudicata est, causam iudiciumque recipies. Item per hoc quod unus a dextris, alius a sinistris, signatur quod pro omnibus Christus passus est; sed tamen aliqui credunt, aliqui non; I ad Cor. I, 23: nos autem praedicamus Christum crucifixum, Iudaeis quidem scandalum, gentibus autem stultitiam. Vel potest dici quod quidam crucem patiuntur propter Deum, et hi a dextris; quidam autem non propter Deum, sed propter mundum, et hi a sinistris.
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Tunc agitur de illusione crucifixi praetereuntes autem blasphemabant eum; et primo agitur de ea quae a populo; secundo de ea, quae a principibus; tertio de illa, quae a latronibus. Circa primum primo describit blasphemos; secundo blasphemias. Primo ergo describit quia praetereuntes, idest praeter viam euntes: de talibus dicitur Is. XXX, 11: declinate a me semitam, cesset a facie nostra sanctus Israel. Item describuntur, quia movebant capita: et hoc faciebant ad delusionem. Per caput significatur ratio, per pedes affectus; unde primo moverunt affectus ad malum, post movent capita, quia infatuantur in peccatis. In tribus irrident eum. Primo in verbis; secundo de operibus quae fecit; tertio de dignitate quam sibi appropriavit.
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De primo dicit vah qui destruis templum Dei et cetera. Vah est interiectio derisionis. Iam enim erat divulgatum, et non volebant credere; unde de his dicit Ier. VIII, 5: apprehenderunt mendacium, et noluerunt reverti. Quasi dicerent: si vis reaedificare templum, reaedifica te; sed non poterat reaedificare nisi primo solveretur; ideo primo voluit quod solveretur, quia de templo corporis sui hoc dixerat. Deinde ex opere salva teipsum; quasi dicerent: salvasti alios, salva te. Sed non vere alios, nec poteris te salvare. Item ex dignitate, quia si filius Dei es, descende nunc de cruce. Haec conditionalis non est bona, immo potius, si filius Dei est, debet esse obediens patri. Ipse enim factus est obediens usque ad mortem, Phil. II, 8. Item potius deberent dicere: si filius Dei es, ascende, et non descende; Io. III, 13: nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis qui est in caelo. Utuntur eodem verbo, quo Diabolus usus est tentans eum supra IV, 6: si filius Dei es, mitte te deorsum. Non est enim filii Dei descendere: unde persuasione Diaboli loquebantur, volentes impedire passionem eius.
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Tunc sequitur de illusione principum similiter et principes sacerdotum illudentes et cetera. Unde non solum populus, sed principes illudebant ei. Aliquis non facit vim si a minimis condemnatur, sed derisionem maiorum tolerare non potest. Naturaliter enim homo appetit honorari, honor autem fit in testimonium virtutis; unde delusio fit propter opprobrium. Et describuntur isti ex auctoritate, quia principes. Item ex doctrina, quia Scribae. Item ex vita, quia Pharisaei, qui praeeminebant in vita; Ier. V, 5: ibo ad optimates, et loquar eis: ipsi enim cognoverunt viam domini, et iudicium Dei sui. Et ecce magis hi simul confregerunt iugum, ruperunt vincula. Et tria dicunt. Primo improperant miracula quae fecit; secundo regiam dignitatem; tertio quod filium Dei se fecit.
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Quantum ad primum dicunt: alios salvos fecit, seipsum non potest salvum facere. Volebant dicere: si alios salvos fecit, se poterit salvare; sed se non potest: ergo nec alios salvos fecit. Sed nos e contrario debemus arguere: alios salvos fecit, ergo se salvare potest; sed se potuit salvare resurgendo: ergo et nos poterit salvare. Ad Hebr. c. V, 9: factus est omnibus obtemperantibus sibi causa salutis aeternae. Unde isti non intendebant nisi salutem temporalem; Christus autem voluit ostendere quod salus aeterna praeponenda est; unde dicunt: si rex Israel est, descendat nunc de cruce. Hic improperant regiam dignitatem, et faciunt falsam promissionem, et faciunt malam consequentiam, quia si rex Israel est, non debet descendere, quia per crucem debet ascendere; Ps. XCV, 10: dominus regnavit a ligno, et in Is. IX, 6: factus est principatus idest crux super humerum eius. Item fecit quod maius est, quia surrexit de sepulcro, et tamen non crediderunt, unde mendaces erant; Ier. XXIII, 16: nolite audire verba prophetarum, qui prophetant vobis, et decipiunt vos: et sequitur: visionem enim cordis sui loquuntur vobis.
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Item improperant quod dixit se filium Dei confidit in Deo, liberet eum si vult. Ps. XXI, 9: speravit in domino, eripiat eum, salvum faciat eum, quoniam vult eum. Poterat liberare, si vellet; sed nolebat, quia volebat eum ad tempus morti exponere, ut nobis salutem procuraret, et sibi honorem. Unde impletum fuit quod dicitur in Ier. XV, 10: omnes male dicunt mihi.
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Idipsum autem et latrones improperabant ei. Sed quid est quod dicitur hic quod ambo improperant ei, in Luca autem c. XXIII, 39, quod unus solus? Solvit Augustinus, quod aliquando consuetudo est in Scriptura quod plurale ponitur pro singulari, ut Hebr. II, 33: obturaverunt ora leonum, idest obturavit, scilicet Daniel. Et est loquendi modus, sicut dicitur: isti rustici mihi sunt infesti, etiam si unus solus sic infestet eum. Sic Matthaeus loquitur. Vel aliter, secundum Hieronymum, quod a principio ambo improperaverunt ei; sed unus videns miracula quae faciebat, poenituit. Et hoc, ut dicit Chrysostomus, divina dispensatione factum est. Unde significantur illi, qui post multa scelera ad Christum revertuntur. A sexta autem hora tenebrae factae sunt per universam terram. Supra narravit Evangelista quomodo dominus passus est in cruce; hic quomodo operatus est magnifica. Et primo ponit quae operatus est ante mortem; secundo quae post mortem, ibi Iesus autem iterum clamans voce magna, emisit spiritum. Circa primum duo facit. Primo narrat obtenebrationem accidentem; secundo clamorem, ibi et circa horam nonam clamavit Iesus.
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Dicit ergo a sexta autem hora tenebrae factae sunt per universam terram. Sicut narrat Origenes, gentiles audientes Evangelistam hoc narrantem pro miraculo, deridebant eum, et dicebant hoc factum fuisse naturaliter; ideo credebant, quod ut ignorans diceret, cum sol naturaliter pateretur. Sed non fuit haec eclipsis naturalis, sed miraculosa. Sed si vultis videre, audite quod Dionysius dicit, qui erat vigintiquinque annorum, et studebat in astris in civitate Heliopolis. Et dum viderent, admirati sunt ipse et Apollonius; et videbatur eis quod non erat naturalis, et consideraverunt quatuor miracula. Primum ex tempore, quia cum esset dies qua Pascha debebat fieri, luna erat quintadecima, ubi luna est in oppositione ad solem; sed naturalis eclipsis fit ex coniunctione lunae ad solem. Secundum miraculum fuit, quod quando sol in occidente est, luna debet esse in oriente; sed hic mutatus est cursus lunae. Item tertium signum est quod semper obscuratio incipit a parte occidentis, quia omnes planetae habent duplicem motum, proprium et communem. Luna quoad proprium motum velocior est, et cum venit ad corpus solis, venit ab occidente; sed sic non fuit hic, quia ab oriente venit. Quartum miraculum fuit, quod ab eadem parte incipit obscuratio, et redit illuminatio; sed hoc tunc non fuit, quia illam partem quam primo occupavit, ultimo dimisit, quia luna ab oriente venit usque ad corpus solis, et tunc retrocessit, unde illa pars primo fuit illuminata. Et ideo ista considerans, in adventu Pauli se convertit et post convertit socium suum. Quintum miraculum, quod est maius, ut dicit, est quod quando naturalis eclipsis est, parum durat: non enim sol patitur, sed fit obscuratio per interpositionem lunae; sed corpus lunae non est maius quam solis, ideo moram non habet; sed istud duravit tribus horis, ideo magnum fuit miraculum. Sed quaerit Origenes: si istud fuit ita magnum miraculum, quare aliquis astrologorum non descripsit? Respondit, et dixit quod ista obscuratio non fuit universalis, sed circa terram Iudaeae. Vel dicitur super universam terram, scilicet Iudaeam. Similis modus loquendi est, cum dicitur: non est gens, aut regnum etc., intelligendum enim de illa gente, sic et hic. Chrysostomus vero dicit quod intelligitur super universam terram, idest super totum mundum, quia moriebatur pro universo mundo; ideo voluit per signum passionis omnibus innotescere. Sed Dionysius dicit, quod erat in Aegypto, et ipse vidit, et sic poterat intelligere quod durabat usque in Asiam: unde magis est ei credendum. Narrat quidam astronomus de quadam eclipsi, quae facta fuit tempore Tiberii, sed non dicit quando, vel quantum duravit, vel quomodo; tamen potest dici quod quia tunc non erat tempus eclipsis, non perpenderunt modum. Unde aliqui dixerunt quod nubes multae interpositae fuerunt inter nos et solem; aliqui autem dixerunt, quod sol retraxit radios suos; unde Amos VIII, 9: occidit eis sol in meridie. Sed est quaestio, quia hic dicitur quod crucifixus est hora sexta, Marcus vero dicit hora tertia, c. XV, 25. Dicendum quod Matthaeus historiam narrat, quod crucifixus est hora sexta, et mortuus est hora nona. Et hoc mysterio competit, quia sol in meridie est in medio caeli; ideo competit filio Dei, qui est verus sol; Mal. c. IV, 2: vobis timentibus nomen Dei orietur sol iustitiae. Item competit transgressioni primi hominis; quia Adam post meridiem peccavit, Gen. III, 8, ideo Christus satisfacere voluit illa hora. Quare ergo dicit Marcus quod hora tertia? Dicendum quod crucifixus fuit hora tertia lingua Iudaeorum, sed hora sexta manibus militum. Item tribus horis fuerunt tenebrae, et fuit figuratum per id quod scribitur Exod. X, v. 22, quod Moyses tribus horis extendit manus suas in caelum, et factae sunt tenebrae tribus diebus in universa terra Aegypti. Sic Christus in cruce expandit manus suas, et factae sunt tenebrae tribus horis, ad signandum quod privati erant lumine Trinitatis. Et circa horam nonam clamavit Iesus voce magna. Hic ponit clamorem Christi. Et primo ponitur clamor; secundo effectus, ibi quidam autem de illic stantibus et cetera.
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Dicit ergo et circa horam nonam clamavit Iesus voce magna. Secundum Origenem Christus voce magna clamat, et signat multitudinem mysteriorum. Is. VI, 3: Seraphim clamabant alter ad alterum: sanctus, sanctus, sanctus dominus Deus exercituum. Unde qui vult hoc intelligere, quod taedio mortis clamavit, non intellexit mysterium; ideo non sic intelligendum est, sed quia voluit dare intelligere se aequalem patri, lingua Hebraea dixit eli, eli lamma sabacthani? Item, quia voluit signare quod praenuntiata est a prophetis, ideo dixit illud Ps. XXI, 2: Deus meus, respice in me, quare me dereliquisti? Unde dicit Hieronymus quod impii sunt qui aliter Psalmum illum exponere volunt quam de passione Christi. Notate, quod quidam male intellexerunt. Unde debetis scire quod fuerunt duae haereses. Una quae in Christo non posuit verbum unitum, sed quod verbum fuit loco animae, et hoc posuit Arius. Alii vero, quod verbum non fuit unitum naturaliter, sed per gratiam, sicut in aliquo iusto; ut in prophetis, et sic Nestorius. Unde exponebant Deus, Deus meus, ut quid dereliquisti me? Dicunt quod hoc dicebat verbum Dei, et vocat eum Deum, quia creatura sua est, et conqueritur, quod hoc verbum fecit sibi uniri, et post dereliquit eum. Sed haec est expositio impia, quia semper cum eo est; unde divinitas non dimisit carnem, nec animam: unde in Io. VII, v. 29: qui me misit, mecum est. Quid ergo? Dicendum quod ex ipso modo loquendi manifestum est, quod de Christo debebat intelligi: dicitur enim de eo Io. ult., 17: ascendo ad patrem meum, et patrem vestrum, Deum meum, et Deum vestrum. Patrem nominat, eo quod Deus est; Deum nominat, eo quod homo est: ideo cum dicit Deus meus, Deus meus etc. manifestum est quod secundum quod est homo, loquitur; ideo ingeminat, ut magnitudinem affectus humani designet. Et quod dicitur derelequisti me, dicitur per similitudinem, quia quod habemus, a Deo habemus; unde sicut cum aliquis alicui malo exponitur, dicitur derelictus, sic quando dominus dereliquit hominem cadere in malum poenae, vel culpae, dicitur derelictus; ideo Christus dicitur derelictus non quantum ad unionem, nec quantum ad gratiam, sed quantum ad passionem; Is. LIV, 7: ad punctum dereliqui te. Et dicit ut quid? Non quasi ex taedio, sed potest designare compassionem ad Iudaeos unde non dixit nisi postquam tenebrae essent; unde vult dicere: quare voluisti ut passioni traderer, et isti obtenebrarentur? Item signat admirationem, unde admirabilis est Dei caritas. Ad Rom. V, 8: commendat Deus caritatem suam in nobis, quoniam cum adhuc peccatores essemus, secundum tempus Christus pro nobis mortuus est. Tunc sequitur effectus quidam autem illic stantes et cetera. Et primo ponitur effectus communis in omnibus; secundo in uno eorum, ibi et continuo currens unus ex eis et cetera.
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Dicit ergo quidam autem illic stantes et audientes, dicebant: Eliam vocat iste. Qui fuerunt isti? Credit Hieronymus quod isti fuerunt milites, qui nescierunt linguam Hebraeam, et propter hoc credebant quod Eliam vocaret, quia Elias multum erat famosus, quia raptus fuit in caelum, ut habetur IV Reg. II, v. 11. Vel potest dici quod illi fuerunt Iudaei, et volunt per hoc ostendere quod Christus est homo, et non Deus, qui auxilium alterius petit. Tunc ostenditur effectus in uno: et primo dicitur quid ipse fecerit; secundo quid alii.
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Dicit ergo unus autem ex eis acceptam spongiam implevit aceto. Quare hoc fecerit, non dicitur hic, sed in Io. XIX, 28, quia Christus videns omnia consummata dixit, sitio: ideo iste volens ei satisfacere, dedit ei potum damnatorum. Unde impletum est quod in Ps. c. LXVIII, 22 dicitur: et dederunt in escam meam fel, et in siti mea potaverunt me aceto. Notandum quod erat vinum myrrhatum, sed dictum est fel et acetum, quia habebat amaritudinem. Mystice per vinum myrrhatum significantur illi, qui nihil habent de fide. Vel per acetum, quod fit per corruptionem vini, signatur corruptio humanae naturae. Istam autem amaritudinem Christus potavit. Vel per acetum malitia Iudaeorum signatur. Et ponitur in spongia, quae cavernosa est, et signat cautelas et versutias Iudaeorum. Sed imponunt calamo. Per calamum sacra Scriptura signatur; unde suam malitiam per Scripturam confirmare volunt.
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Et potest esse quod iste ex compassione movebatur; unde volebat iste facere ei auxilium, alii autem nolebant, ideo dicebant: sine, videamus an veniat Elias liberans eum.
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Iesus autem iterum clamans voce magna, emisit spiritum. Hic agitur de his, quae post mortem acta sunt. Et primo ponitur mors Christi; secundo quae acta sunt; tertio effectus. Secunda ibi et ecce velum templi scissum est; tertia ibi centurio autem et cetera. Circa primum tangitur mors, et modus mortis. Causa mortis triplex assignatur: una causa fuit, ut ostenderet quantum nos amavit. Augustinus: nulla maior est ratio amoris quam praeveniri amando. Rom. V, v. 8: commendat Deus caritatem suam in nobis, quoniam cum peccatores essemus, Christus pro nobis mortuus est. Item, ut doceret nos contemnere mortem. Per mortem destruxit omnia peccata. Item ut poenam peccati Adae tolleret, ut scilicet liberaret a peccato Adae. Dictum enim fuit ei, Gen. II, 17: quacumque hora comederitis, moriemini: ab hac morte nos liberavit. Item, quia Diabolus, qui est actor mortis, invaserat eum, qui non meruerat, ideo potestatem in aliis amisit; ideo animam suam morti tradidit, ut nostras liberaret. Item designatur conditio mortis et clamans voce magna emisit spiritum. Quidam dixerunt quod divinitas mortua fuerat; sed hoc est falsum, quia vita non potest mori, sed Deus non solum est vivens, sed etiam vita. Aliqui dixerunt animam mori cum corpore: quod esse non potest, quia non posset apprehendere immortalitatem. Item notandum quod omnes moriuntur ex necessitate; Christus autem propria voluntate. Unde non dicit est mortuus sed emisit quia ex voluntate, et hoc signat potestatem, sicut alibi dicitur Io. X, 18: potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Et voluit mori cum magna voce, ad signandum quod ex potestate, et non necessitate moriebatur: unde animam suam posuit cum voluit, et accepit cum voluit. Unde facilius fuit Christo ponere animam, et recipere, quam alicui dormire, et excitari. Sed quare imputatum est eis? Quia fecerunt quod in eis fuit. Et ecce velum templi scissum est et cetera. In parte ista agitur de effectu. Primo agitur de his quae circa templum facta sunt; secundo de his quae in elementis; tertio de his quae in hominibus. Et videndum quod Matthaeus alio ordine narrat quam Lucas.
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Dicit Augustinus quod Matthaeus narrat ordinem historiae: et hoc patet, quia dicit et ecce velum templi scissum est. In Luca autem nihil tale habetur. Et notandum quod in templo duplex velum erat, sicut in tabernaculo, quia erat velum intra sancta sanctorum, et erat velum aliud, quod non erat in sanctis. Et ista duo duplicem velationem signabant, quia velum interius significabat velationem mysteriorum caelestium, quae nobis revelabuntur: tunc enim similes ei erimus, cum apparuerit gloria sua. Aliud, quod exterius erat, significabat velationem mysteriorum, quae ad Ecclesiam pertinent. Unde istud exterius fuit scissum, alterum non, ad signandum quod mysteria manifestabantur per mortem Christi, quae ad Ecclesiam pertinent; sed aliud non fuit divisum, quia secreta caelestia adhuc remanent velata. Unde apostolus II Cor. III, 16: cum autem Israel conversus fuerit ad Deum, amovebitur velamen. Unde per passionem omnia mysteria, quae in lege et prophetis scripta sunt, aperta fuerunt, ut habetur Luc. ult., 27: incipiens a Moyse et omnibus prophetis, interpretabatur illis in omnibus Scripturis, quae de ipso erant. Vel significabat dispersionem populi Iudaeorum. Et quia gloria eorum erat in velo, quod in passione domini scissum est, significabatur quod tota gloria dividebatur ab eis. Et terra mota est, et petrae scissae sunt et cetera. Supra positum est miraculum, quod factum est circa sacra templi; hic ponit miraculum quod factum est circa elementa. Et ista convenientia inveniuntur primo quantum ad virtutem passionis; secundo quantum ad effectum salutis; tertio quantum ad iudiciariam potestatem, quam Christus patiendo meruit. Convenit quod terra mota est etc., quia non potest praesentiam tantae maiestatis sine tremore sustinere; unde in Ps. CIII, 32: qui respicit terram et facit eam tremere. Et petrae scissae sunt, per quod signatum est quod nulla virtus potest ei resistere; III Reg. XIX, 11: transit dominus subvertens montes, et conterens petras. Et monumenta aperta sunt. Monumenta sunt claustra corporum mortuorum. Unde signatur quod vincula mortis disrumpit; Os. XIII, 14: ero mors tua, o mors, morsus tuus ero, Inferne. Item I Cor. XV, 54: absorpta est mors in victoria. Item convenit quantum ad effectum. Commovetur terra dum quidquid terrenum est abiicitur. Ps. LIX, 4: commovisti terram, et conturbasti eam, sana contritiones eius, quia commota est. Item petrae scinduntur, quando duritia cordium ad compassionem movetur; Ier. c. XXIII, 29: verba mea, scilicet passionis, quasi ignis, et quasi malleus conterens petras. Item quod monumenta aperta sunt, signat quod mortui in peccatis debent resurgere; Eph. c. V, 14: surge qui dormis, et exurge ex mortuis. Item convenit venienti ad iudicium, quia ipso veniente, terra movebitur; Agg. II, 7: adhuc unum modicum est, et ego movebo caelum et terram. Item petrae scinduntur, quia omnis altitudo virorum deprimetur. Item monumenta aperientur, quia mortui venient ad iudicium; Io. V, 28: venit hora in qua omnes, qui in monumentis sunt, audient vocem filii Dei. Consequenter tangitur miraculum in hominibus. Et primo tangit resurrectionem; secundo manifestationem.
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Dicit ergo et multa corpora sanctorum qui dormierant surrexerunt. De illis solet esse quaestio, utrum resurrexerint iterum morituri, vel non morituri. Constat aliquos resurrexisse, ut post morerentur, ut Lazarus. Sed de istis potest dici quod surrexerunt non iterum morituri, quia surrexerunt ad manifestationem resurrectionis Christi. Certum autem est quod Christus resurgens ex mortuis, iam non moritur. Item si surrexissent, non esset eis beneficium exhibitum, sed potius detrimentum; ideo surrexerunt tamquam intraturi cum Christo in caelum.
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Et exeuntes de monumentis post resurrectionem eius, venerunt in sanctam civitatem. Et notandum quod licet istud dictum sit in morte Christi, tamen intelligendum est per anticipationem esse dictum, quia post resurrectionem actum est; quia Christus primogenitus mortuorum, Apoc. I, 5. Et venerunt in sanctam civitatem, non quod modo esset sancta, sed quia ante fuerat; Is. c. I, 21: quomodo facta est meretrix civitas fidelis, plena iudicii? Vel dicitur sancta, quia sancta ibi tractabantur. Vel, secundum Hieronymum in sanctam civitatem, scilicet caelestem, quia cum Christo venerunt in gloriam. Et apparuerunt multis. Sicut enim Christus potestatem habet se manifestandi quibus vult, sic intelligendum de corporibus glorificatis. Centurio autem et cetera. Hic agitur de effectu miraculorum. Et primo in gentibus; secundo in mulieribus, ibi erant autem ibi mulieres multae. Circa primum tria facit. Primo ponitur diligens consideratio; secundo timor; tertio vera confessio fidei proveniens ex timore.
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Dicit ergo centurio autem et qui cum eo erant custodientes Iesum, viso terraemotu et his quae fiebant, timuerunt valde. In Luca dicitur quod iste territus fuit ex hoc quod Christus clamans expiravit; hic autem dicitur, quod viso terraemotu. Et dicitur Augustinus quod non esset facile solvere nisi diceret et his quae fiebant. Iste autem signabat gentilem populum, qui salubri timore confessi sunt dominum; unde Os. II, 24: dicam non populo meo: populus meus es tu. Et ipse dicet: Deus meus es tu. Vocabo gentem meam, non gentem meam. Is. XXVI, 18: a facie tua, domine, concepimus, et peperimus spiritum salutis. Deinde ponitur vera confessio, ibi vere filius Dei erat iste. In hoc confunditur Arius, qui eum existentem in caelo non confitetur esse vere filium Dei, quem centurio in morte confitetur; I Io. V, 20: hic est vere filius Dei, et vita aeterna.
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Sequitur devotio mulierum erant autem ibi mulieres multae et cetera. Et primo describuntur quoad praeterita, et quoad praesentia. In quo considerandum quod populis recedentibus, mulieres adhaeserunt, ita quod impletum est quod dicitur Is. l, 2: non remansit vir mecum. Sed considerandum, quod hic dicitur quod steterunt a longe. Io. autem XIX, v. 25 dicit quod stabant iuxta crucem et cetera. Augustinus dicit quod potest dici quod aliae mulieres essent quae prope, et quae longe; nisi diceretur utrobique, quod Maria Magdalena erat una. Ideo aliter dicendum quod sicut multum et paucum dicuntur relative, sic prope et longe: et sicut idem potest dici multum et paucum respectu diversorum, sic prope et longe. Sic considerandum quod centurio et gentiles iuxta crucem erant; sed mulieres post eos, turbae vero magis a longe. Unde secundum diversam comparationem erant longe et prope: longe comparando ad centurionem et gentiles; prope comparando ad turbas. Vel potest dici quod primo steterunt prope, sed cum emisit spiritum, steterunt longe. Item notate quod dicit quod secutae erant eum a Galilaea ministrantes ei. Ipse enim, cui Angeli ministrabant, permisit ut ministraretur ei a mulieribus. In hoc dedit documentum apostolis sequentibus, quod reciperent temporalia, ab his, quibus ministrarent spiritualia. Et haec erat consuetudo antiquitus, quod doctores recipiebant necessaria a bonis, quos docebant. Sed Paulus, quia gentibus praedicabat, inter quos non erat haec consuetudo, ne videretur quod pro pecunia praedicaret, recipere nolebat.
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Inter quas erat Maria Magdalena, et Maria Iacobi et cetera. Ex isto verbo Elvidius assumpsit occasionem erroris, qui dixit Iesum esse natum ex semine Ioseph. Ad hoc dicit Hieronymus quod duo fuerunt Iacobi: maior, qui dicitur frater Ioannis, et minor, qui fuit filius Alphaei, cuius mater erat mater etiam Ioseph. Unde illa quae fuit mater Iacobi maioris, non fuit mater Iacobi minoris: quia statim additur et mater filiorum Zebedaei. Sed quid est quod dicitur: Maria Cleophae, et Maria Alfaei? Solvit Hieronymus quod potuit esse quod illa Maria habuit virum, qui fuit binomius; unde vocabatur Cleophas et Alphaeus. Vel potest dici quod primo Cleophae nupsit, et mortuo illo nupsit Alphaeo. Vel potest dici quod Cleophas fuit pater, et mater fuit vocata Salome, quia Marcus dicit: et Salome, unde Salome est nomen mulieris. Unde patet error Magistri in Glossa super secundo capitulo ad Galatas, quod fuit nomen viri. Et Magistri in historia, quia in Graeco habetur Salomei, quae est terminatio foeminea, quae nullo modo invenitur in masculino.
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Cum sero autem factum esset et cetera. In parte ista, primo agitur de sepultura; secundo de veneratione; tertio de custodia. Secunda ibi accepto corpore, involvit illud in sindone munda; tertia ibi altera autem die et cetera. Circa primum primo conditio ponitur sepelientis; secundo eius petitio. Conditiones ponuntur quatuor; unde cum sero factum esset (quia oportebat quod removeretur, ut non in sabbato remaneret), venit quidam homo dives ab Arimathaea. Et describitur ex facultate, quia dives; Eccli. XXXI, 8: beatus dives, qui inventus est sine macula, et qui post aurum non abiit, nec speravit in pecuniae thesauris. Sed quare dicit eum divitem? Dicendum quod hoc non dicit propter eius laudem vel iactantiam, sed ad hoc quod potuit impetrare a Pilato quod non potuisset unus pauper. Item describitur a patria, quia ab Arimathaea, quod idem est quod Ramatha, quae fuit Samuelis. Et signat excelsum, et iste excelsus fuit. Item ex nomine, quia Ioseph, qui accrescens signatur. Item ex religione, quia et ipse discipulus erat Iesu, quia ex fide non exciderat; Io. XIII, v. 31: si vos manseritis in sermone meo, vere discipuli mei eritis. Tunc agitur de impetratione; et primo ponitur petitio; secundo impetratio. Hic accessit ad Pilatum, et petiit corpus Iesu. Et commendatur quia accessit.
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Sequitur impetratio tunc Pilatus iussit reddi corpus.
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Sequitur de sepultura: et accepto corpore, Ioseph involvit illud in sindone munda. Et agitur de cultu et sepultura. De cultu: fuit simplex cultus, quia simplici sindone. Et ideo, secundum Hieronymum, vituperatur cultus nimius sepulturae. Per istam sindonem secundum mysterium tria signantur. Primo signatur caro Christi munda: fit enim de lino, quod per multam pressuram dealbatur, sic caro Christi per multam pressuram ad candorem resurrectionis pervenit; Lucae ult., 46: sic oportuit Christum pati, et resurgere a mortuis tertia die. Vel signat Ecclesiam non habentem maculam neque rugam: et hoc signatur per istud linteum, quod ex diversis filis est contextum. Item signatur munda conscientia ubi Christus quiescit. Et posuit eum in monumento suo novo. Et quatuor dicit de isto monumento. Primo quod erat suum. Et satis conveniebat quod qui pro peccatis aliorum mortuus erat, quod in monumento aliorum sepeliretur. Item dicit novo, quia si alia corpora posita fuissent, nesciretur quis surrexisset. Item dicit quod in petra, non in monumento ex diversis lapidibus constructo, ut omnis calumnia amoveretur. Sed quare non sub terra? Ratio fuit ne crederetur, quod discipuli per cavernas terrae extraxissent eum.
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Item dicit quod advolvit saxum magnum. Et ideo quia magnum, non poterat a paucis revolvi, et maxime cum essent ibi custodes. Tunc sequitur devotio mulierum.
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Unde mulieres, quae ardentius amabant, secutae sunt eum usque ad sepulcrum: unde dicitur erat ibi Maria Magdalena et altera Maria: et non nominatur Maria Zebedaei, quae non erat ibi, quia non ita ardenter amabat. Altera autem die et cetera. Hic agitur de custodia sepulcri: et tria facit. Primo ponitur petitio; secundo concessio; tertio executio. Circa primum ponitur tempus; et causa; et petitio; et periculum imminens.
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Tempus altera autem die, quae est post parasceven. Parasceves praeparatio dicitur. Unde Iudaei, quia in sabbato nihil agebant, praeparabant in praecedenti die, et ideo dicebatur parasceves; unde quamvis aliquid solemnitatis haberent, tamen maioris observationis erat sabbatum, unde nihil in sabbato praeparabant ex praecepto, Exod. XVI, v. 22, ubi praecepit dominus quod die Veneris colligerent de manna ad duos dies. Tunc convenerunt principes sacerdotum, unde multum intenti erant ipsum persequi, quia non sufficit persequi usque ad mortem, sed etiam post mortem; unde voluerunt impedire resurrectionem. Sed quare convenerunt?
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Sequitur causa domine, recordati sumus quod seductor ille. Seductorem vocant illum; unde Io. c. VII, 12 dicitur, quod quidam ex eis dicebant, quia bonus est: alii autem non, sed seducit turbas. Post tres dies resurgam. Istud habebant ex hoc, quod dixerat supra c. XII, v. 40, quod sicut Ionas fuit in ventre ceti tribus diebus et tribus noctibus, sic erit filius hominis in corde terrae tribus diebus et tribus noctibus. Et ponitur pars pro toto, sicut supra expositum est.
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Item ponitur petitio iube ergo custodiri sepulcrum. Ipsum studium Iudaeorum prodest nobis ad certitudinem; unde quanto magis nocere intendebant, tanto magis proficiebant ad salutem credentium, Iob V, 13: apprehendit sapientes in astutia eorum, quia quod intendunt, dominus in aliud convertit. Deinde ponitur intentio petitionis ne forte discipuli eius veniant, et furentur eum, et dicant plebi: resurrexit a mortuis: et in hoc prophetaverunt, ideo magis peccaverunt, quia mirabilia viderunt, et tamen non crediderunt posse resurgere.
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Sequitur concessio: ait illis Pilatus: habetis custodiam; idest habeatis custodiam, quasi dicens: in vobis est, ut custodiatis eum.
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Sequitur executio illi autem abeuntes munierunt sepulcrum signantes lapidem cum custodibus. Unde non suffecit quod custodes ponerent, sed etiam sigillaverunt. Nec suffecit eis quod milites hoc facerent, sed etiam ipsimet sigillaverunt; Ps. XXI, v. 17: consilium malignantium obsedit me.
27:1
And when morning was come. S. Mark says, " Straightway in the morning " ; S. Luke, " As soon as it was day ".
Took counsel. S. Luke says, " Came together," convenerunt (xxii. 66). It is probable that the first council was dissolved ; for it is not likely that the priests, scribes, and elders, however great their rage against Christ, would have remained in assembly without any repose through the whole night. The events related by S. Matthew (verses 62, 67, of the last chapter) took place in this morning's council. This is clear from S. Luke also, whose account has been shown to be the same as that of S. Matthew.
All the chief priests and ancients of the people. S. Mark and S. Luke add "Scribes"; these three classes, as has been said more than once, forming a Jewish council. On the number of chief priests, see chap. u. 4.
That they might put Him to death. Had they not just said, " He is guilty of death"? (xxvi. 66). We have said that these words were spoken in this place and in this council ; but S. Matthew said as a summary, " They took counsel," because, having interposed the account of Peter's denials, he had broken off the thread of the history. The false testimony did not seem to them sufficient for Christ's condemnation to death, as S. Mark implies (xiv. 56) ; and, therefore, when the day began to dawn, and they had no sufficient reason for bringing Him before Pilate, they assembled the council again to deliberate as to what they could accuse Him of to the governor that would be thought to deserve death. They, therefore, asked Him whether He were the Christ, as S. Matthew says (xxvi. 63) ; for they knew that He would not deny this, and it might seem a capital offence to the governor ; because it was the opinion of all Jews that Christ would be a king and deliver them from the Roman yoke, and whoever called himself Christ professed to be a king — of all things the most criminal in the eyes of the usurping Romans.
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And they brought Him bound. Kal Brjo-avres avrov, Et cum eum vinxisset, as S. Mark says (xv. i). S. John (xviii. 12) says that Christ had been bound before when He was seized: but He had either been loosed in the house of the chief priest, whence they thought that He could not escape, or His hands were not manacled. When they brought Him from the house of Caiaphas to that of Pilate, they bound Him again. And delivered Him to Pontius Pilate, the governor. It may be asked why they gave Him over to the governor, and did not kill Him themselves, sive jure sive rabie. S. Chrysostom thinks that they delivered Him to Pilate because it was a feast day, on which it was not lawful to put anyone to death. But (xxvi. 2) it has been shown that it was not such. Theophylact thinks that they delivered Him up to Pilate because they accused Him of laying claim to the kingdom, which would greatly concern Pontius Pilate, the Roman governor. S. John states the true reason. It was not lawful for them to put any man to death (xviii. 31); whether this were absolutely forbidden by the Romans, as almost all ancient writers think : or, as some say, it was not lawful for them to crucify, but they must either stone, strangle, burn, or slay with the sword (as described in chap. v. 22) : the cross was a punishment introduced into Judaea by the Romans, and the Jews desired to crucify Christ, this being of all deaths the most ignominious. It will be urged in objection that Stephen (Acts vu. 58) was stoned, and, therefore, that all capital punishment was not taken from the Jews. The obvious answer is that that manner of death was not forbidden them, because they endeavoured to stone Christ Himself on other occasions, as related by S. John (x. 31). But if, as is most likely, all capital punishment was taken from them, it must be repeated that they stoned Stephen, and endeavoured to stone Christ, not according to law, but by impulse. How Pontius Pilate was made governor has been related by Josephus. We have said (xiv. i) that the kingdom of Herod the Great was divided, after his death, into tetrarchies, as S. Luke says (iii. i). Judaea was one of these. Archelaus, the son of Herod the Great, ruled over it for ten years, partly as a tetrarch and partly as a king. At the end of that time he was accused, before the Emperor Augustus, of having slaughtered 3000 Jews who had fled into the Temple on the day of Pasch, and of having practised tryanny against the Jews and disposed of the priesthood, setting up some and depriving others as he pleased. He was banished to Vienne in Gaul, as Josephus informs us (Antiq., xvii. 19 ; xviii. i). Judaea was then reduced to a Roman province, governed by procurators like other provinces. Pontius Pilate was the sixth procurator (Josephus, Antiq., xviii. 4). Theophylact thinks that he was called Pontius as having been a native of Pontus. But this does not seem a reason of much weight, as there were others of the name at Rome.
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Then Judas, who betrayed Him, seeing that He was condemned. The meaning of this passage is no doubt that Judas, seeing Christ condemned by the Jews, who all cried outwith one voice, " He is guilty of death," and dragged before Pilate — an act which they would not have committed had they not resolved to persevere until He was condemned to the cross — brought back the thirty pieces of silver. The chief priests are said to have delivered Christ to death, because it was they who gave Him over to Pilate with that intent (S. Luke xxiv. 20). From this it has been concluded that Judas, when he betrayed Christ, did not do so with the object of His being put to death, nor with any expectation that such would be the result. This is the opinion of Theophylact and others. In this he was in some slight degree better than the priests, scribes, and elders, because, although he sold his Master from avarice and unbelief, he had no thought of His being put to death.
Repenting himself. Origen and S. Jerome speak of the repentance of Judas in such a manner as to appear even to praise him. They refute the error of the Manichaeans, who say that we have two natures — a good and a bad. They do not understand, I think, that that of Judas was not wholly good (bonam omnino, folio and 8vo, but query malam\ but had some particle of good in it, for, although he did not amend the sin, yet he felt it, confessed it, and grieved for having committed it. The Greek word S. Matthew uses, ^era- /ze\?70e/9, means to grieve for sin, and to be troubled at it. It differs from fjieravoelv, as it means to acknowledge a sin and to grieve for it. Meravoelv means this, and also to atone for it. S. Peter did the latter and Judas the former. He is not described, therefore, as ^eravorjdei^ or ^eTavowvy but fjLeTafj,e\r)9efc. S. Leo (Serin, v. de Pass. Dom.~) says, " Justly, and as the Prophet had foretold, ' His prayer was turned to sin ' (Ps. cviii. 7) ; for, when he had consummated his crime, the conversion of the wicked man was so perverse that even in his repentance he committed sin ". And S. Ambrose, in his Comment, on S. Luke, bk. x. : "Although the repentance of the traitor was vain, because he sinned against the Holy Ghost, he had still some shame in acknow ledging his deed. Although he is not absolved, the malice of the Jews is confuted, for when the confession of the traitor had convicted them, they still claimed the right of the wicked contract, and considered themselves free from blame by saying, 'What is that to us? see thou to it'. They were plainly senseless to suppose that they were absolved from the wickedness of Judas rather than bound by it." Origen and Theophylact say that it was the wish of Judas, when he could not prevent the death of Christ, to die, himself, before Him that he might meet Him in the other life, and there seek forgiveness for his iniquity. This partakes much of the nature of fable, but it has at least the good of proving that, in the time of Origen, the doctrine of purgatory and of the remission of sins after this life was well known.
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/ have sinned in betraying innocent blood. Innocent blood ; that is, a just man to death. Judas did not believe Christ to be God, but he confessed Him to be a just man, and innocent. God chose that Christ should have the testimony of every class against the wickedness of the priests and elders ; even that of His judge Pilate, of Pilate's wife, and of His betrayer who had sold Him.
What is that to us ? These, as S. Ambrose says, are the words of men blinded and " who thought that they were absolved by the wicked ness of the agent, rather than bound by it. In pecuniary affairs," he continues, " if the price is refused the obligation is at an end. These priests accept the terms, and follow up their sacrilege, pertinaciously claiming for themselves the mortal sin of bloodshed, when the trafficker would have refunded the price of his crime."
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And cast down the pieces of silver in the Temple. Judas by this act appeared to himself to give it to the priests, and so to rescind his bargain with them.
He departed, and went and hanged himself with a halter. 'AirriygaTo, Laqueo prczfocatus est. S. Peter says (Acts i. 1 8) : " being hanged, he burst asunder in the midst, and all his bowels gushed out," KOL 717377^779 lyevo/jbevos eXa/c^cre /LteVo?, et prceceps factus crepuit medius. This does not appear to agree with S. Matthew. Some say that Judas first hanged himself, as S. Matthew says, but that the tree bent, and he thus survived ; but afterwards died of a dropsy and burst asunder in the midst, as S. Peter says. This is the opinion of Theophylact. Others (e.g., Euthymius) say, that while he was hanging he was recognised by the passers-by and cut down, and lived some time after in secrecy, falling at last from that lofty spot, and, being swollen, burst asunder. Others say that the halter broke and he fell, and so burst asunder. GEcumenius says this (Comment. Acts Apost., i.) from Papias — a very ancient authority. More probably, as some others think, he first threw himself down from some lofty spot to die the more quickly, and afterwards, either from the breaking of the rope, he fell down and his bowels gushed out, or he became so swollen that after a time he burst in two ; for all who are hanged swell much. It is doubtful whether he hanged himself immediately on returning the money. Some say that he did not do so until after the Resurrection of Christ, and that when he heard of this he lost all hope of salvation, because he had sold the Saviour of the world ; and he then went out and hanged himself. But this is uncertain and has no proof. The Evangelist says that he threw down the pieces of silver, and immediately went out and hanged himself. This seems more probable. Maldonatus enters into the curious and confessedly useless question as to what tree, if any, Judas hanged himself from. He thinks, from tradition, that it was most probably a fig-tree, this having been the tree from which Adam and Eve ate the forbidden fruit. He cites the lines of Juvencus to this effect : " Exorsusque, suas laqueo sibi sumere pcenas, Informem rapuit ficus de vertice mortem ". He having by the noose begun Himself a punishment to give, A shameful death he did not shun, But from the fig-tree's top he ceased to live.
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But the chief priests having taken the pieces of silver. Why did the chief priests accept this money now, which they had such a short time before refused ? Because Judas then gave it back as if he would have undone his own act. They would not receive it, therefore, lest they should appear to annul their compact, and be compelled to give up Christ to him, as he had given back the money. They took it now because he cast it into the Temple, and what was cast into the Temple was considered to be offered to the Temple and to God. As the priests used to accept these offerings, they now took the thirty pieces of silver also.
It is not lawful to put them into the Corbona. ITHpn in Hebrew is "to offer". Hence the word p""1p which properly means an oblation, and is frequently found in Scripture (Levit. i. 2, 3; u. 5, 7; vi. 20 ; Numb. vu. 13; xxviii. 2). It is sometimes used for •' an oath," which was made by p^p that is, the offerings of the Temple by which the Jews sometimes swore : as in 6". Matt, xxiii. 16, 1 8. Josephus (i., Cont. Apion.) is our authority. This is perhaps the meaning of S. Mark vu. n. The word was then made to apply to the place where the treasures of the Temple were kept, that is, the sacred treasury (Josephus, Bell. Jud., u. 8). The Greeks use the word <ya%o$v\aKiov (4 Kings xii. 9, 10; 6". Mark xii. 41, 43; S. Luke xxii. I ; 5. John viii. 20). Some understand mittere to mean remittere, " to put back," thinking that the thirty pieces of silver were taken out of the treasury by the priests to buy Christ. Juvencus was of this opinion, and it has much probability. For public costs, pertaining to the Temple and religion, were defrayed from the sacred funds. The priests thought the murder of Christ, who called Himself the Son of God, a case of this kind.
Because it is the price of blood. Blood is here used by a Hebraism for death. They ought to have added " of a just man," as even Judas had done, but men who are blinded by error know not how either to think or speak the truth. The Jews were forbidden to offer any wicked gain in the Temple (Deut. xxiii. 18). Hence they decided by analogy not to offer the price of blood to God (verse 6) ; nor, which was greater foolishness still, to put it into the treasury. When they took the silver pieces, they accepted them as an oblation made to God, thus, like madmen, judging that more reverence was to be paid to the treasury than to God.
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Verse /. And after they had consulted together. It is not probable that this took place immediately, but after Christ was crucified, and perhaps after the day of Pasch. For they were occupied all that day in His accusation and crucifixion, and on the day following in the Passover, when it was not lawful to engage in any business. But S. Matthew, having begun to describe Judas' restoration of the thirty pieces, concluded the entire history and showed what was done about them. His account of the consultation and purchase of the field must be looked upon as related by anticipation.
Tliey bought with them the potter 's field. It is uncertain why S. Matthew calls it the potter's field. It might be because it belonged to some particular potter: or because potters dug earth from it to make their vessels : or that they threw the broken fragments upon it so as to make it useless for cultivation, and fit only for a burialplace. However this be, it is certain that the field was commonly known by this name, both because the Evangelists speak of it as a spot well known, and because the Greek describes it with the article TOV dypov, which shows that it was well known.
To be a burying-place for strangers. The inhabitants of Jerusalem were accustomed to bury their dead either in some public place, or each on his own land, where he had a burying-place, in which all of the same family were interred. They thought it a great consolation in death to be buried in the tombs of their fathers, as is clear from many passages in the Books of Kings. But strangers, having no burial-place in the city, found sepulture a matter of difficulty. On this public good those holy chiefs of the priests expended the money brought to the Temple : for an offering could not be thought sacred to God unless expended on some pious work. This is the interpretation of Origen. Others think that the strangers here referred to were the Gentiles, who sometimes took up their abode in the city, or frequently visited it, but who, if they died in it, had no burying place ; for all consorting of Jews with Gentiles was unlawful, not only in life but even after death.
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For this cause the field was called Aceldama, that is, the field of blood, even to this day. It was surely of the divine counsel that the means used by them to cover and, as it were, bury their wickedness, carried it down, by an enduring monument, to all posterity. So that whenever Aceldama, that field of blood, was mentioned, their wickedness, as S. Chrysostom and Euthymius have observed, should be called to mind. Aceldama is a Syriac word. The Jews then used this language. It means the " field of blood," so called as having been bought by the price of blood. The word is not used by S. Matthew, but its Greek equivalent, the " field of blood ". Nor does S. Chrysostom (in loci], or Eusebius (Demons., x. 4), when referring to this passage, make use of it. It has been thought, with some probability, that the word has crept into this text from Acts i. 19, where it is used by S. Peter.
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Then was fulfilled that which was spoken by Jeremias the Prophet It is an ancient and weighty question, how S. Matthew cites these as the words of Jeremias, when they are not such, but are those of Zacharias (xi. 13). Much labour has been bestowed upon the point. i. Some think that they are really Jeremias', but taken by S. Matthew from some lost work of his. For it is plain from the Books of Kings and Paralipomenon that other Prophets, and Jeremias most especially by name, wrote other books than those we have. We read this in 2 Macchab. u. I. 2. It has been thought these words were written by Jeremias, and in the book which we have of his, but that they were subsequently removed from the text by the malevolence of the Jews. Eusebius holds this opinion (Demons., x. 4). 3. Another opinion is that they are taken from some apocryphal writings of Jeremias, for even the Apostles themselves sometimes make citations from such works, as S. Paul (2 Tim. iii. 8) speaks of Jannes and Jambres, from, probably, some apocryphal work. Origen thought this, and S. Jerome seems to confirm it, by saying that a certain Jew once gave him an apocryphal book of Jeremias, in which this citation was found to the letter. 4. Others suppose it to have been a lapse of memory in the Evangelist, and that when the name of Jeremias oc curred to him, instead of Zacharias, he wrote it : but that he either discovered the mistake himself subsequently, or some reader of his gospel pointed it out to him, and he would not correct it because he believed it to be the work of the Holy Spirit, who spoke the same things by the mouths of all the Prophets ; and that it could not matter what was said by which Prophet, for the words of all were common, so that what is spoken by one may be considered to have been spoken by all. This is the opinion of S. Augustin and Bede, but it is wholly untenable. For although some learned men and Catholic authors have said that the Evangelists sometimes commit errors of memory, and that the authority of Scripture is nowise lessened thereby, it cannot be seen how, with the dictation of the Holy Ghost, and the maintenance of the faith of the Scriptures — which ought always to be the highest and firmest possible — this could have happened. To say that Jeremias could have been cited for Zacharias because the same Holy Spirit says the same thing by all the Prophets, appears to me to do violence to the inspiration of the sacred text. 5. Origen and Eusebius say, and without disapprobation, that Jeremias was inserted into the text by mistake from its resemblance to the word Zacharias. But there is no such resemblance. Some are of opinion that Zacharias had two names, and was sometimes called Jeremias; but this requires proof. Others, with the approbation of S. Augustin, suppose that Jeremias was really intended, and that the reference is to chap, xxxii. 9 and his purchase of the field. But there is nothing in common between this and the citation from Jeremias except the allusion to the field— nothing of the " potter " or of the " price " of him that was prized, whom they prized of the children of Israel. Nor did Jeremias buy a field for thirty pieces of silver, but for seventeen — ten pieces of silver and seven staters. Some say that a prophecy of Jeremias was intended — not one in his written works, but one received from tradition, as the passage in .S. Luke, where Christ spoke of the tower of Siloe (xiii. 4). This, if nothing better could be offered, might be received as possible. 6. The best opinion seems to be that of those who say that the Evangelist mentioned the name of no Prophet at all, but merely said, "Then was fulfilled that which was spoken by the Prophet," as in many other instances (i. 22 ; u. 5, 15, 23 ; xiii. 35 ; xxi. 4 ; 35 of this chapter), and that some transcriber, thinking the words to be those of Jeremias, inserted his name in the margin, and some one else placed it in the text. In confirmation of this — (i) the Syriac version of this Gospel does not contain the name of Jeremias at all, and (2) S. Augustin (De Cons., iii. 7) says that in his time the word was not found in several Latin copies. Against this opinion, S. Augustin argues that there was no reason why the name of Jeremias should be added : but there was this one why it should rather have been erased, that Jeremias might be thought to be cited wrongly. It is strange, as he says in the same place that there was sufficient reason for giving this prophecy to Jeremias, because he bought a field (xxxii. 9), that he now denies that that reason was sufficient for one who thought that the Evangelist alluded to Jeremias, to have inserted his name in the margin, and another to have transferred it to the text. There may be another reason for ascribing the passage to Jeremias. The words of Zacharias in the LXX. differ so widely from the truth of the Hebrew as to have no resemblance whatever to it ; so that they could not be recognised by the Greek readers, who, in all probability, added the name of Jeremias. As regards the meaning of the passage, the Evangelist, in accordance with his frequent practice, describes neither word nor person, being content to give the meaning and, as he desired, to show the fulfil ment of the prophecy.
And they took the thirty pieces of silver. *jMn an^ttr nnpNl, "And I took" (accept). The Prophet spoke in the first person to show that he had performed what the Lord commanded. The Evangelist, with the same meaning, has rendered the words in the third person, to show that the whole was fulfilled by the priests, whom in this the Prophet represented ; although e\a{3ov in Greek may be the first person singular.
The price of him that was prized. Trjv Ttfj,rjv rov Ter^iT^ej/ou "^p*1!"! "Y1N« This was called a little before by the Prophet in other words, "Ip*1!! decus pretii o* pretium cestimationis . The Evangelist appears not to have read THp^ pretii or astimationis, but "*^ cestimati, which the Latin renders appretiati. W/iom they prized of the children of Israel. *Ov en^o-avro arro viwv "Iaparj\, OPP^^E *FT\p "Y^N " by which I was prized by them ". The Evangelist has changed the first person singular into the third person plural, and the passive into the active voice, but has kept the same meaning. Whom they prized a filiis Israel, that is, qui ex filiis. The relative ot is to be understood like the Hebrew *WN as I have shown in my work, Idiom. Hebrce. A similar example is found in Judith viii. 17.
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And they gave them unto the potter's field, as the Lord appointed me. Kal eSw/fav aura et? rov dypov rov tee p ape cos, *"p /tt^Wl WN ITa Him h& 12Vn "And I cast them (the silver or the price) into the house of the Lord to the statuary". That is, that from them a field might be bought, a figulo, as the Evangelist (pptimus interpret) has expressed it. Thus, Rabbi David Kimshi and other expositors of this passage of Zacharias are not to be trusted, who think that "I^V figulam, "potter," was written for *^N by the change of the letter N thesaurus, "treasure," that the meaning may be, " I cast it into the house of the Lord," to the treasure, or to the treasury ; that is, that it might be laid up among the sacred treasures. If in the Greek of the Evangelist we read eSco/ca, dedi (I gave), for e&cotcav, dederunt (they gave), the Greek will agree with the Hebrew. There is no mention of the word agri (field) in the Prophet, but as it is contained in a manner in the word figuli, " potter " (the meaning as we have said, being " I cast it to the potter," that is, that the field might be bought by the potter), the Evangelist, as explaining the Prophet, expressed it, et? rov dypbv rov Kepa/jieoos, in agrum figuli, unto the potter's field.
GH. xxvn. u.] THE POTTER'S FIELD. 503 As the Lord appointed me. These words are not found in the Prophet, but the sense and the fact are. It was said by the Prophet that the Lord commanded him to cast the thirty pieces of silver to the statuary, that is, the potter. He subsequently says that he did so, and thus fulfilled the command of the Lord. The Prophet himself did not say this in words, but he said it in fact, by doing it. S. Matthew explained the whole to teach us that it was done, not by accident, nor by the will of man, but by the command of God. Hence the priests bought the potter's field for the thirty pieces of silver by the providence and impulse of God.
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And Jesus stood before the governor. S. John (xviii. 28) says that Christ was brought to the governor's hall. But the Jews themselves did not venture to enter, lest they should be defiled, and that they might be able to eat the Pasch. Pilate went out to them, therefore, and asked them : " What accusation bring you against this man ? " These words were spoken as if intended to show that Pilate himself thought Jesus innocent. As if he had said : " What offence can be brought against this just man ? " The Jews, as if the question had done them some injustice, replied (verse 30) : "If He were not a malefactor we would not have delivered Him up to thee ". After these words should be placed those of S. Luke (xxiii. 2) : " And they began to accuse Him, saying, We found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that He is Christ the King ". Then follows S. John (xviii. 31): "Pilate therefore said to them, Take Him you, and judge Him according to your law". It appears that the governor tried every means possible to avoid judging Christ The Jews, therefore, said to him : " It is not lawful for us to put any man to death". S. John adds: "That the word of Jesus might be fulfilled which He said signifying what death He should die " — referring to 5. Matthew xx. 1 8, 19. S. John intimates that the Jews would not use the power given to them by the governor (xviii. 31): "Take Him you and judge Him according to your law," because it was not lawful for them to crucify anyone. And this was the death they especially designed for Christ, and that by which Christ had foretold that He should die. Or they may have supposed that Pilate spoke ironically. S. John signifies that it was not from the virtue of the Jews, but rather from their cruelty, and from the divine counsel by which it was decreed that Christ should be crucified, that the Jews would not judge Him by their law. After these things, as S. John says, the governor entered into the hall, and while the Jews stood without, called Christ to him, and asked Him, in the words of S. Matthew and S. John, "Art Thou the king of the Jews?" The governor asked, then, only of the kingship and tribute, the latter being contained in the former. If Christ were a king, He would undoubtedly refuse tribute to Caesar. For the Jews raised these two objections amongst others, which they thought likely to influence Pilate : (i) That He made Himself a king ; and (2) that He taught that it was unlawful to give tribute to Caesar. These accusations could be answered even by their own evidence ; for when they asked Him whether it were lawful to give tribute to Caesar, He answered : " Render to Caesar the things that are Caesar's, and to God the things that are God's" (xxii. 21). There were also Roman witnesses, and Jewish publicans, who could testify that Christ not only taught them to pay tribute to Caesar, but even paid it Himself. They object nevertheless, against their own consciences, an odious offence, and one that they knew would appear the more probable to Pilate, because the sect of the Herodians was then flourishing, who are believed to have held it unlawful for Jews to pay tribute to a foreign king, as has been explained (xxii. 16).
Thou sayest it. The words of S. John (xviii. 33, 34), "Art Thou the king of the Jews ? Jesus answered, Sayest thou this thing of thyself, or have others told it thee of Me ? " are to be placed before these. Christ would appear by these words to have pricked the conscience of Pilate, as if He had said, " Thou knowest that I am not the king of the Jews, but thou askest this at their demand ". Pilate answered, " Am I a Jew? Thy own nation and the chief priests have delivered Thee up to me; what hast Thou done?" He saw that he was constrained by Christ, and he therefore appears to have answered with anger that he had not asked this of his own will : for he was not a Jew ; but he performed the duties of a judge, and he was compelled as such to examine Christ on the points that were brought against Him by the Jews who had delivered Him up to him. Jesus answered : " My kingdom is not of this world" — that is, it is not mundane, not of the earth, not temporal, but heavenly and spiritual. It is not only the society of the blessed, but the congregation of the faithful, even upon earth. It is in the world, yet it is not of the world. It has its beginning not from the earth, but from heaven, as Christ is its head. By Him it .is assembled and formed. It descends from heaven ; for faith, which is its form, and chanty, which is its bond and hope, which promises its rewards, are sent from heaven, as Christ said (S. John viii. 23 ; xv. 19). The whole question may be answered thus : Christ, as He is God, is not only the spiritual, but also the temporal King of the whole world, both of the higher and of the lower. Hence (Apoc. xix. 16), " He hath on His garment and on His thigh written, King of kings and Lord of lords": to show that He is not King by force, nor by oppression, nor by election, nor by adoption, but by nature: for this is the meaning of "His thigh"; and because by nature being in the form of a servant, He thought it " not robbery to be equal with God " (Philip, u. 6). Abraham commanded his steward to put his hand under his (Abraham's) thigh, and swear by the God of heaven and earth, because Christ would be born of his thigh (Gen. xxiv. 2). Christ assuredly, as He is man, is the Spiritual King of the whole Church. This is the kingdom which He bought for the Father with His blood, and which He will give back to Him at the end of the world (i Cor. xv. 24). This is the kingdom of which David says, in Ps. u. 6-8, " I am appointed king by Him " ; he immediately goes on to describe it as a spiritual and not a temporal kingdom, "preaching His commandment" upon His holy mountain, because that Sion is to be understood in a spiritual sense, as S. Augustin says (Tract, cxv. on S. John}. To teach the precepts of God is the work not of a temporal, but of a spiritual King. This is the kingdom of which David says in the same second Psalm : " I will give thee the Gentiles for thy inheritance" ; because the Church was to be spread throughout the wrhole earth, and carried from sea to sea. This is the kingdom of which Christ spoke after His Resurrection (S. Matt, xxviii. 18, 19). He describes the nature of its power in the verse following : " Going, teach ye all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost". These are not the acts of a temporal, but of a spiritual King. And as in a temporal kingdom the king alone has power to make the laws, so Christ alone in the Church has power to institute the Sacraments, which are the remedy for sin in His spiritual kingdom, like the laws in a republic. But as far as Christ is man, He is not the temporal king of the whole world. So says S. Augustin in the passage just cited, and all good teachers agree in the same view. For if so He must be king : (i) By a natural, (2) by a divine, or (3) by a human law. He was not king by a natural law, because He was not the son of a king, which is to be a king by nature. He was not a king by divine right, because all the Scriptures which speak of His kingdom are to be understood, as S. Augustin says, of a spiritual kingdom. He was not king by a human law, because He was not chosen to be such by the consent of the whole world ; and when the Jews wanted to take Him by force and make Him a king, He escaped from them (S. John vi. 15). Christ shows (S. John xviii. 36) that His kingdom was not of the world, for if it had been, He would have had servants of this world to fight for Him. But He was so far from having, or desiring to have, an earthly kingdom, that He rebuked Peter severely for wounding the servant of the high priest in self-defence, and commanded him to put up his sword again into the sheath, signifying that his servants were not of earth but heaven : that is, they were the angels (xxvi. 53). Pilate now asked Him if He were a king, and He answered, as here related by S. Matthew (verse u), "Thou sayest". By this expresssion He answered, not ambiguously, as S. Augustin and some others think, but firmly, that He was a king, using the same words as supra, chap. xxvi. 25-64.
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And when He was accused by the chief priests and ancients^ He answered nothing. S. Luke xxiii. 4 should come before this, for, as S. John says (xviii. 38), Pilate, after he had questioned Christ as to whether He were a king, went out to the Jews who were outside the praetorium, and said, " I find no cause," that is, no fault, "in Him ".
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Then Pilate said to Him, Dost Thou not hear how great testimonies they allege against Thee ? S. Matthew does not mention these testimonies, but S. Luke (xxiii. 5, 6) does. Herod was glad when he saw Christ, because he had heard much about Him before, and he desired to see some sign from Him. He questioned Christ much, but He did not answer. The chief priests and scribes vehemently accused Him to Herod. Herod, when Christ answered nothing, held Him in contempt, and put a white robe upon Him as an opprobrium, and sent Him back to Pilate ; and Pilate and Herod were made friends from that day, when they had before been at variance. When Christ was sent back to Pilate, Pilate called the chief priests and said to them, the officers, and the people (S. Luke xxiii. 14-16): " 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 ; no, nor Herod neither. For I sent you to him, and behold, nothing worthy of death is done to Him. I will chastise Him, therefore, and release Him." This may be understood either of stripes or of words. At these words of Pilate the Jews probably began to insist and be urgent, and to accuse Christ, although the Evangelists do not mention it. Pilate may then have said what S. Matthew has related : "Dost Thou not hear how great testimonies they allege against Thee ? " (v. 14).
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And He answered him to never a word, so that the governor wondered exceedingly. It may appear strange that Christ kept such a resolute silence now, especially as He previously answered so freely. The reason of His having answered before was clearly that He was then examined as to whether He were a king ; that is, whether He were the Christ : a fact which He could not deny, as He had come into this world to teach that He was the Christ, the Son of the living God. Many reasons may be given for His present silence : 1. (which is deduced per contrarium). He was not now asked about the chief question, but about the commotion of the people, His doctrine, and other similar subjects of which, as open and notorious, they could not be ignorant ; and there was therefore no need for Him to answer about them, as He had before answered the chief priest (S. John xviii. 2. The reason given by S. Ambrose (Comm. on S. Luke\ S. Chrysostom, and Euthymius (in /<?<:.), is that Christ knew that if He did answer, the Jews would not believe Him, as He had said (S. Luke xxii. 67). 3. Theophylact says that if He had answered, the anger of the Jews would have been excited, and their offence made greater. 4. S. Jerome and Bede say that if He had answered and confuted the accusation, He would have been acquitted, and the fruit of the Cross, our salvation, would have perished. 5. S. Ambrose said that He was silent because He needed no defence : " The Lord is accused and He holds His peace. He is rightly silent who needs no defence. They take pains to defend themselves who fear to be convicted. Christ did not confirm the accusation by His silence : He despised it by not replying to it." 6. The prophecy was fulfilled by this very silence (Isa. lui. 7).
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Now upon the solemn day. The day of Pasch, which was especially called the solemn day (S. John xviii. 39;. Whether the Jews obtained this as a new boon from the Romans when these took possession of Judaea, or it was an ancient custom continued to them by the Romans, is uncertain. It was most probably an ancient Jewish tradition to set at liberty a prisoner on this day, in remembrance of their delivery out of Egypt.
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And he had then a notorious prisoner that was called Barabbas. Notorious — eV/o-^/zoi', " remarkable," " notorious," but in a bad sense. He was in prison, not for virtue, but for his crimes. S. Mark (xv. 7), S. Luke (xxiii. 19), and S. John (xviii. 40) call him X^O-T^I/, the equivalent of the Latin word latro, one who robs and murders on the highway ; a robber on a large scale, not a petty thief
27:17
Whom will you that I release to you, Barabbas, or Jesus that is called Christ ? It is clear from many circumstances that Pilate sought by every means in his power to release Christ. I. As soon as Christ was brought before him, he asked the Jews what accusation they brought against Him (S. John xviii. 29). This was equivalent, as before said, to his asking them what accusation they brought against one who was both just and innocent. 2. When he had questioned Christ within the praetorium, he went out to the Jews, and said, " I find no cause in this man " (S. Luke xxiii. 4 ; 5. John xviii. 38) ; and when he heard that Christ had taught throughout all Galilee, he gladly seized the occasion of sending Him as a Galilean to Herod (S. Luke xxiii. 7). When He was sent back by Herod, he again endeavoured to set Him free, saying that neither he himself nor Herod found any fault in Him. When this did not mitigate the rage of the Jews, he would have chastised Him, whether with blows or words, and let Him go (S. Luke xxiii. 16). Pilate now brings their religion before the Jews, that, at least from respect to the solemn feast, when criminals were released, Christ, against whom no fault could be proved, might be set free. He used still other means. He does not name Christ singly, nor with a number of others, but with Barabbas, the most wicked of men, that the Jews, unless they were wholly blind, or beyond measure lost, might be compelled to choose Christ. Who could have supposed that Barabbas — a homicide, a seditious man, and a public robber — would have been preferred to Christ, against whom nothing could be objected, or at least substantiated ? But the hatred of the Jews and the unjust conduct of Pilate prevailed. But Pilate still endeavoured to release Christ, for when the Jews insisted, " Away with Him, crucify Him " (S. John xix. 15), he exclaimed: "Shall I crucify your king?" as if it were against their honour to do this deed, however bad His conduct — for kings are beheaded, not crucified. The chief thing was the sending of the messenger by Pilate's wife to warn him to have nothing to do with that just man, who, she had heard from the Jews, declared Himself to be the Son of God. Thus, as Pilate had previously endeavoured, from justice and religion, to set Christ free, he now attempted the same thing from fear. These events are all related by the Evangelists, no doubt to show us how unjustly Christ was condemned — (i) when a wicked and unjust judge sought again and again, from mere motives of religion and justice, to set Him free ; (2) from a comparison of Pilate and the Jews to show the incredible iniquity and injustice of both ; (3) that from the manner of His condemnation, extorted as it was by importunity from an unjust judge, who was wholly averse to the act, it might be seen that Christ was given over to the cross, not so much by man, as by the will of the Father.
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And as he was sitting in the place of judgment. That is, this happened very opportunely, as Pilate was now ready to give sentence, that the whole act might seem not to have been brought about by chance, but ordered by the Divine Will. S. Matthew, who is the only narrator of the event, has implied this.
His wife sent to him, saying, Have tlwu nothing to do with that just man. That is, do not be concerned in His condemnation. Pilate's wife called Christ a just man both from common report and from her dream. She used the word "just" to persuade Pilate the more easily either by fear or religion. She was no doubt a pious woman, and either previously, or now from her dream, believed in Christ. At the same time she may have had some good womanly feeling, and feared lest any evil should befal her husband if he condemned a just man.
For I have suffered many things this day in a dream because of Him. The Evangelist has not told us what it was, but we may easily believe that she was taught at once that Christ was innocent and that He was the Son of God, and that she foresaw the evils that would happen to Jerusalem from His death, and feared lest Pilate, as the author of it, might be involved in them. It has been asked of what nature the dream was. Writers on the subject have described four kinds of dreams : i. The natural dream, such as those of bile, sanguineousness, and melancholy. 2. The moral dreams, arising from our desires, actions, thoughts, and manner of life. In these we dream of what we do, or think strongly about, or desire. Hence Plato justly thought that the dreams of a philosopher and a wise man were different to those of ordinary persons (In Theceteto], 3. The divine dream, which is frequently sent by God either with or without the agency of angels. Of these there are many notable examples in Scripture, as we have shown (u. 13). 4. The diabolical dream, which comes from the devils ; such are impure dreams. That the dream of Pilate's wife was a natural dream, no one can say with any appearance of probability. Some think, or do not deny, that it was a moral dream, she having dreamed of Christ that night because she knew that He was accused by the Jews. There was not only a common, but a very ancient opinion, as we learn from S. Ignatius (Ep. v. to Philip^) and from Bede (in loc.*), that it was a diabolical dream. For the devil had begun to perceive the Divinity of Christ, and to understand the mystery of His death, by which the world would be freed ; and that he thus endeavoured to prevent His death. This opinion, however supported, appears quite untenable. For we have shown that Satan had already discovered the Divinity of Christ (w.), and if he wished to hinder His death, why did he not rather act upon the minds of the Jews, who were the authors of the entire tragedy, than terrify by dreams a stranger woman, in whose sex even true divinations are considered mere illusive dreams ? The dream, therefore, was sent by God. This is the opinion of Origen, S. Hilary, S. Leo (Serm. xi. de Pass.), 5. Chrysostom, S. Jerome, Euthymius, and Theophylact (in /<?<:.). It has been asked why the dream was not sent by God to Pilate rather than to his wife. S. Chrysostom, Theo phylact, and Euthymius give two reasons : either Pilate was unworthy of a revelation from God ; or he would have been suspected by the Jews of having invented the account, the better to procure the acquittal of Christ. God, if we may form a conjecture on the subject, may have chosen that Christ's condemnation should have been so conducted that His innocence should be shown by every means, by the opinion of men of all classes, and, as it were, even by the consent of the elements themselves. Not only the Jews, then, many of whom believed in Him : not only the judge who had to give sentence in His cause : not only the judge's wife, a woman previously ungodly, and, as a witness, capable of no suspicion of doubledealing : not only the centurion and the soldiers, who had a little before heaped revilings upon Him ; but the darkened sun, the rent rocks, the divided veil, the earthquake, all gave evidence of the innocence and the Divinity of Christ. Origen, S. Chrysostom, and Theophylact think it probable that the wife of Pilate was saved through that dream of Christ.
27:23
What evil hath He done ? S. Mark (xv. 14) says the same thing and in the same words. S. Luke says, ri yap KCLKOV eVo^o-e. The causal particle yap, " for," renders the meaning difficult, for it does not seem clear what is its force. The Jews cried out, " Crucify Him ". Pilate answered, " Why, what evil hath He done ? " We may suppose, therefore, that yap is put for ovv, the meaning being, " If you wish me to crucify Him, what evil has He done that I should do so ? " that is, " Give me a reason for such an act ". Pilate appears to have answered, not to what was said, but to what was understood. For the Evangelists do not recount all the events ; but S. John says, that when the Jews raised the cry, " Crucify Him," Pilate answered, " Shall I crucify your king ? " as meaning, " I will not do so, for what evil has He done ? " S. Luke adds that Pilate said, " I will chastise Him and release Him ". TraiSevaas ovv, " either by words or by scourges". It appears from S. John, as we shall shortly show, that He was scourged. After this, which is described in the same manner by S. Matthew and S. Mark, He was beaten with rods, crowned with thorns, robed in purple, and led forth to the Jews, Pilate saying his Rcce homo : that by this unhappy spectacle the ferocious minds of the Jews might be pacified. But S. Matthew and S. Mark, because they had begun to describe the condemnation of Christ, and to avoid breaking the thread of the history, put these things first. Such is the opinion of S. Augustin (De Consens., iii. 9). S. Hilary, however, thinks that they have kept the order of events. Some say that Christ was scourged twice. Firstly, now at this time to mitigate the rage of the Jews, that, being contented with this punishment, they might release Him, as S. John says ; and a second time when He had been condemned. For S. Jerome says that it was the custom of the Romans to crucify no man until he had been scourged. This can easily be believed of the cruelty of the Jews, though there is no proof of it in the Gospels. Bede, however, approved it.
27:24
And Pilate seeing that he prevailed nothing, but that rather a tumult was made. This does not excuse Pilate but Christ, while it shows that the governor, without any fitting testimony or any proof of crime, but only from fear of a popular tumult, condemned Christ, and in such a manner that his condemnation was, in truth, His acquittal.
Taking water, washed his hands before the people. Some think that it was not the custom of the Jews alone that the judges of life and death should wash their hands, as in Dent. xxi. 6, but that heathen nations did the same, as they find in Sophocles and Virgil (ALn., u. 717). It may have been the custom of other nations, but it was not that of the Romans, as Origen has observed, and as we learn from their historians. Pilate, though a Roman, in the cause of a Jew and before Jewish judges, wished by this means to testify his innocence. The Jews he knew practised the washing of hands as a proof of innocence, as shown by the passage of Deuteronomy cited above, and by Psalm xxv. 6 : "I will wash my hands among the innocent " ; but an offence of such gravity is not washed away by water, and S. Leo has well said, " The washing of his hands did not cleanse the defilement of Pilate's mind, nor did the sprinkling of water upon them expiate the wickedness of his soul. The wickedness of the Jews surpassed the offence of Pilate. They compelled him from fear of Caesar, and by their voices, to the committal of this crime ; but he did not escape the guiltiness of the act by resigning his proper office of judge, when, in co-operation with these seditious men, he fell into the commission of a heinous crime " (Serm. viii. de Pass.}.
I am innocent of the blood of this just man. Pilate expressed in words what he signified by the act of washing ; and before he condemned Christ he acquitted Him, calling Him " that just man ". At the same time he, by these same words, condemned himself, by sentencing one whom he had so called. He spoke falsely, therefore, when he said, " I am innocent " ; for he could not be so, having condemned the innocent.
27:25
His blood be upon us and upon our children. This is a Hebraism for "We will bear the penalty" (Levit. xx. 9, 12, 16 ; Josh. u. 19; 2 Kings i. 16 ; Ezek. xxxiii. 4 ; Osea xii. 14).
27:26
Having scourged. (See verse 23.) What kind of scourge it was is unknown, and it is useless to enquire. It is commonly supposed to have been made of thorns. Euthymius conjectures that it may have been of cords, or thongs of leather. It was more probably of twigs, such as the Romans used, and such as were carried by the lictors before the consuls.
27:27
Then the soldiers of the governor. The word " then " in this instance does not mean consecutiveness of the events related, but the whole period of Christ's Passion. For we have shown from .5". John (on verse 23) that the things which S. Matthew describes as having been done then, had been done before. The word " then " means here sub idem tempus, " about the time " ; that is, a little before.
Taking Jesus into the hall. That is, into the place where the tribunal of the praetor was, which was called the praetorium. S. Mark explains it (chap. xv. 16). It was in the hall, or somewhere near it ; where they who had causes for trial might assemble. Why the soldiers led Christ into that place may be conjectured from the event. They wished to place Him in the tribunal, as a king in mockery. We see this from the crown which they placed on His head, and the purple robe which they put upon Him, and the reed which they gave Him for a sceptre. Finally, they placed Him on the tribunal as on a throne. We conclude, from 5. John xix. i, 2, that all that the soldiers did they did, by command of Pilate. Gathered together unto Him the whole band. As if to a king, to render their mockery more complete.
27:28
And, stripping Him, they put a scarlet cloak about Him. S. Mark (xv. 17) and S. John (xix. 2) explain the word " scarlet " by purple. Everyone knows that purple was the proper colour of kings, not only among the Romans, but other nations as well. Kings allowed some favourites to wear purple as a peculiar privilege (3 Esdras iii. 6 ; I Macchab. x. 20 ; xi. 58 ; xiv. 43, 44).
27:29
And platting a crown of thorns. It was platted in the shape of a crown, as for a king: and of thorns, to show that He was not a true king, but outcast and miserable. With the same object they put a reed into His right hand.
27:32
And going out. As they were going out of the city or at the gate. The Greek does not use the aorist, egeXOovres, " when they went out," but the present, efep%o/zez>ot, which has the meaning of their having met the man of Cyrene actually at the gate of the city.
They found a man of Cyrene. He was so called, either as having been born at Cyrene, or as being a native of the country, for the word included both the capital city and an entire region of Decapolis in Syria, which took its name from the city (Pliny, v. 5 ; Strabo, xvii. ; Melas, i. ; A. Marcellinus, xxii.). In this city and region were formerly Jews, as we find from Acts u. 10. It is uncertain whether Simon were a Jew or Gentile. S. Hilary, S. Ambrose, Bede, and S. Leo (Serm. viii. de Pass.) think that he was a Gentile, and they suppose that there was a mystery in the case — showing that when the Jews did not believe, the Gentiles carried the cross. But as S. Mark (xv. 27) says that he was the father of Alexander and Rufus, he was most probably a Jew, for he names those men as well known, or, as some think, even disciples of Christ.
Him they forced. Angariaverunt. On the meaning of this word, vide chap, v. 41. S. John (xix. 17) says that Christ bore His own cross. This can be easily be harmonised with S. Matthew and S. Mark if we say that at first the soldiers placed the cross on Christ, and that He carried it through the whole length of the city ; but at the gate Simon the Cyrenian was met, and was compelled to carry it to the place of crucifixion. So think Origen (Tract, xxxv. on S. Matt.\ S. Athanasius (De Pass, et Cruc. Dom^ S. Augustin (De Consens., iii. 10), S. Jerome, Bede, Euthymius, and Theophylact. It appears to have been the custom of those who were to be crucified to carry their own cross. And it was there fore laid at first upon Christ. Why Simon was compelled to bear it afterwards the Evangelists do not say, but it has been conjectured that Christ may have been so wearied by His watching and the scourging that He could carry it no farther. For although as God " He upholds all things by the word of His power " (Heb. i. 3), He allowed His human nature to suffer, as if He had not been God. Some think that this was done by the design of the Jews, who so wished to accelerate His death ; that, as He was hindered by the weight of the cross from moving as quickly as they wished, they caused a strong man whom they happened to meet to carry it. Perhaps, too, it was in mystery, that He might fulfil the type of Isaac, who bore on his shoulders the wood by which he was to be sacrificed (Gen. xxii. 6), and as S. Chrysostom (Horn. Ixxxiv. on S. John], S. Augustin (Tract, cxvii. on S. John), and Theodoret (In Impatib.) explain it ; but that it was afterwards carried by Simon, that Christ might teach by facts what He had taught before in words (xvi. 24) : " If any man will come after Me, let him deny himself, and take up his cross, and follow Me ". S. Ambrose (lib. x., On S. Luke} says : " It is a fitting order of events, that He should first erect the trophy of His cross, and then pass it on to His martyrs to erect it ". It is related by S. Luke (xxiii. 27) that some women followed Him, and a great multitude of people weeping and lamenting. S. Matthew tells us who these women were : " Among whom were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee " (verse 56), and that the rest of the multitude flocked together to Him. The chief priests may have alluded to these (S. John vu. 49), who probably alone believed in Christ. It is also related by S. Luke (xxiii. 28, 29) that Christ turned to the women, and said : " Daughters of Jerusalem, weep not over Me, but weep for yourselves and for your children. For behold, the days shall come." The word " behold " shows that Christ alluded to some time near at hand. It cannot be doubted that He meant the coming destruction of Jerusalem — that by Titus and Vespasian, when all the Jews, and especially the women, underwent sufferings so dreadful that, as related by Josephus, some were compelled to eat even their own infants. Christ spoke to the women rather than to the men : (i) Because it is to be thought that, according to their nature, the women lamented more than the men ; and (2) because in the slaughter at the taking of the city, they would suffer more misery than the men. Christ forbids them to weep for Him, showing that it was not ill with Him, for He was not dragged by force to obey His Father's will and free man from the tyranny of the devil ; but that He was going to death voluntarily, and would soon be exalted to the right hand of the Father, and receive a name above every name. He bids them weep for themselves, because they would soon have to pay the penalty of His death — the destruction of Jerusalem, its result, being imminent. Not that these women would witness that catastrophe themselves, for all of them would probably die before it ; but that the women then living would suffer such and so great miseries, that He could say : " Blessed are the barren, and the wombs that have not borne, and the paps that have not given suck " (S. Luke xxiii. 29). For, although He spoke to those persons, He did not speak of them, but of the whole body of women ; as in chap. iii. 1 1, S. John Baptist did not mean that those particular individuals with whom he was speaking would be baptised by Christ, and who perhaps never were so, but that the Jews, quales illi erant, would be baptised by the Holy Ghost and by fire. The Evangelist describes the lamentations of the women, which, in their self-forgetfulness, are apt to be raised for their children rather than themselves. David (in Ps. Ixvii. 63) describes in other terms the last extremity of distress. S. Matthew uses a different but similar figure to the same result (xxiv. 19): "Woe to them that are with child and that give suck in those days," because such women would be impeded in their flight, and undergo double suffering, for themselves and for their infants. "Then shall they begin to say to the mountains, Fall on us, and to the hills, Cover us." These are the words of men suffering the last extremity of ill, who wish to die but cannot, and who, overwhelmed by the greatness of their sufferings, cry to the mountains to fall upon and deliver them. The same expression is found in Isa. u. 19 ; Osee x. 8 ; Apoc. vi. 1 6. " For if in the green wood they do these things, what shall be done in the dry ? " Christ compares Himself to the green tree and the Jews to the dry, because as a green tree is ill adapted for burning and the dry is very fit for it, so He is very little fit for — that is, is no way worthy of — punishment, but the Jews are most fit — that is, most worthy — if for no other reason, at least for this, that they delivered Christ to death, whom they ought to have received as their Saviour. What Christ here calls " the green tree," S. Paul, by another metaphor, calls " vessels of wrath fitted for destruction " (Rom. ix. 22), that is, vessels so frail as to be broken by the slightest touch. S. Paul desires to point out those who, by adding sin to sin, are so ripe for punishment that, unless the infinite mercy of God sustained them, the earth would open and swallow them. The Prophets compare such men to stubble, and the wrath of God to the flames (ha. v. 24; xxxiii. n; xlvii. 14; Abdias i. 18 ; Malachi w. i). Christ argues, therefore, from the less to the greater: If God have not spared Me who am innocent, but have commanded Me to undergo such heavy punishment for others, how will He spare those who have brought Me to the cross? S. Peter uses a similar argument (i Epist. w. 17, 1 8).
27:33
And they come to the place that is called Golgotha, which is the place of Calvary. The Hebrews call it ("TOTO "a head," because it is round, The Syriac and Chaldean, by the addition of one letter, &rh?hx " Golgotha ". For so it should be read. By the fault, probably of the transcriber, that letter has dropped out, and length of time has confirmed the error. Why the place was so called is not known. The ancient opinion, which has the support of many early authors, is that it was called Golgotha — that is, Calvary, or a skull — because the head of Adam, the first man, was found there ; for there was a strong tradition that Adam was buried in that place. Of this opinion were Origen (Tract, xxxiii. in S. Matt?), S. Cyprian (Serm. de Resurrect?), S. Athanasius (Serm. de Passione et Cruce], who cites the authority of ancient Hebrew Doctors. S. Ambrose (Comment, on S. Luke) does the same. So also thought S. Basil (Comment, on Isaiah v.), S. Epiphanius (Hcer. xlvi., and Anchoratus], S. Chrysostom (Horn. Ixxxiv. on S. John], S. Augustin (Serm. Ixxiv. de Temp.; De Civitat., vi. 32), and Paula and Eustochium, two learned women, in a letter to Marcella, in the works of S. Jerome. S. Jerome himself refutes this opinion, rightly perhaps, but by an argument of no great force. " Scripture," he says, " teaches us that Adam was not buried near Mount Sion and Jerusalem, formerly called Jebus, but in Hebron." The name Hebron, we are told by Joshua (xiv. 15), was formerly Cariath Arbe. " The name of Hebron before was called Cariath Arbe. Adam, the greatest among the Enacims, was laid there." The word " Adam " here is not a proper name, but an appellative, which it is not strange that S. Jerome, learned father as he was, but occupied with other subjects, did not see. Some thought, as S. Cyril of Jerusalem says in his Thirteenth Catechetical Lecture, that the mountain was called Calvary from its resemblance to a human head, but he rejects the opinion for topographical reasons : " There is no mountain," he says, " on that spot called Calvary ". He thinks that the place was so called prophetically, because Christ, our Head, was to suffer there. The opinion of S. Jerome and Bede seems better. They say that the name Calvary was given to the place because criminals were decapitated there, and the place was full of skulls. They who were crucified there were taken away and buried, but such as were beheaded were left, as S. Jerome tells us, without burial.
27:34
And they gave Him wine to drink mingled with gall. S. Mark (xv. 23) says that they gave Him wine mingled with myrrh. The Ancients explain the apparent contra diction in different manners. S. Augustin (De Consens., iii. n) thinks that S. Mark's " wine mingled with myrrh " was not infected by the gall, but S. Matthew says that it was mixed with gall. Gall is bitter ; as we say of a thing that is bitter, " It is gall," or " mixed with gall ". He also thinks, and Bede and Strabus follow him, that the wine, myrrh, and gall were mixed together, and that S. Matthew speaks of the gall and not of the myrrh ; S. Mark of the myrrh and not of the gall. Euthymius thinks that two draughts were offered by two different persons, one mixed with myrrh, the other with gall. Some suppose that the devout women who followed Christ lamenting first gave Him wine mingled with myrrh to remove or deaden the pain, as was usually done to those who were crucified. They suppose that this draught, and the one mentioned by S. Luke (xxiii. 36) and S. John (xix. 29) as given to Christ on the cross when He was at the point of death, were one and the same. S. Chrysostom originated this opinion, and Euthymius adopted it ; but from the different accounts of the Evangelists, it is evident that they were different draughts. S. Matthew and S. Mark imply that the wine mingled with myrrh was given before He was crucified to deaden the pain. But S. Luke and S. John say that the other draught was given, not only when He was on the cross, but when He was on the point of resigning His breath, and had undergone all the full tortures of the cross. Again, S. Matthew and S. Mark speak of wine ; S. Luke and S. John of vinegar. For although the Greek here reads of 09, "vinegar," and Origen, S. Chrysostom, Euthymius, and S. Jerome, and still more, the Syriac, so read it, yet it is clear from S. Mark that it is a wrong reading, in whom, as he relates the same event, no one ever read anything but "wine". It is most certain that S. Mark, speaking a little after of the drink which S. Luke and S. John state to have been given to Christ when dying, says : " And immediately one of them, running, took a sponge and filled it with vinegar, and put it on a reed, and gave Him to drink" (verse 48), distinguishing that draught beyond question from the one spoken of here. The one speaks of wine, the other of vinegar ; one as given before Christ was nailed to the cross, the other when He was hanging on it ; the one was given probably in a vessel, the other in a sponge on a reed ; the one when He did not ask for it, the other when He said, " I thirst ". Our version certainly here reads "wine," not "vinegar". So do S. Hilary, S. Ambrose (Comment, on S. Luke], S. Augustin (De Cons. Evang., iii. 11), Juvencus (Hist. Evang., w.), Sedulius (Carm., v.), and probably S. Jerome, for he speaks, in his commentary, not of vinegar, but wine. But some unskilful hand erased the word " wine " from a corrupt copy, and substituted " vinegar," transferring it into the text of S. Matthew found in the commentaries of S. Jerome. Certainly, S. Hilary and S. Ambrose think the former offering mentioned by S. Matthew (verse 34) and the latter inverse 48, of which S. Luke and S. John also speak, to be different. That this is so must appear to every careful student of the Gospels beyond dispute.
And when He had tasted He would not drink. S. Mark says that He received it not. The two passages seem to be at variance, but they do not really differ. S. Matthew says that He received it — that is, He tasted it ; S. Mark that He did not receive it — that is, He did not drink it, as S. Augustin explains it in the passage cited above. Why Christ would not drink the wine when He had tasted it may be a question. Possibly He tasted it that He might not appear to despise wine offered according to custom ; but He would not drink it, to show that He had no need of medicaments to help Him in bearing the agonies of the cross. Thus we ourselves, if invited to drink when we do not thirst, taste wine offered to us, in acknowledgment of the courtesy, but, for temperance, we do not drink deeply. This double draught fulfilled the words of David (Ps. Ixviii. 22) : 4i They gave me gall for my food, and in my thirst they gave me vinegar to drink ". Wine was given first to Christ mixed with gall, or with myrrh, which from its bitterness was called gall, and then vinegar. But the gall, according to the Prophet, was given to Him not to drink, but to eat. And rightly so ; for as David spoke of gall only, which, if not diluted with some other fluid, has more of the nature of food than drink, he called it food, and not drink. S. Matthew, with this view, perhaps, though he knew that that wine was not mixed with real gall, but was only said to be so by metaphor (that is, it was diluted with bitter myrrh), yet said that it was mixed with gall, to show by a word in passing that the prophecy was fulfilled. It has been asked why Christ chose this kind of death. S. Gregory of Nyssa (Orat. de Resurrect. C/iti.) and S. Thomas, in his commentary on this passage of 5. Matthew, have given reasons for this. That of S. Paul to the Philippians would have been sufficient — Christ desired to undergo the most shameful death for us, that He might thus humble Himself and show His great love for man, and afford an example of humility (Philip, u. 8 ; I Pet. u. 21).
27:35
And after they had crucified Him they divided His garments. S. Luke says that Christ even on the cross prayed for His murderers : " Father forgive them, for they knownot what they do " (xxiii. 34). Christ showed clearly by these words that He underwent death even for the very men who crucified Him ; thus confuting the ancient heresy of the Predestinatians and their successors, the followers of Calvin, who assert that He died only for the predestinate.
Casting lots. S. Mark (xv. 24) says : " They divided His garments, casting lots upon them, what every man should take ". S. Luke (xxiii. 34) : " They, dividing His garments, cast lots". These three Evangelists, and especially S. Mark, write as if all the clothing of Christ was distributed by lot, nor could we have understood them in any other sense, unless S. John had related it more distinctly (xix. 23, 24). From this it appears that not all Christ's garments, but only the coat, was so disposed of, as has been observed by Euthymius. Some conclude from S. Luke that Christ had five coats, but it is clear from S. John that He had only one. For he says that the soldiers divided His garments, and also His coat, opposing this to the others. This Euthymius has clearly perceived. What the coat and the other garments were is not known with certainty. We may conjecture that the coat was that which came next to the under-garment, if Christ used one, and covered the whole person. There is no kind of garment more probably without a seam. By the other garments, the upper one in place of which the soldiers put on the purple robe, the shoes, and the other clothing such as even poor men wear may be understood. There was a tradition, not devoid of probability, that the seamless coat had been woven for Christ by His Mother when He was a child. This, as very ancient, is mentioned with approbation by Euthymius. The reader will question whether the garments of the robbers were also divided by the soldiers, for the Evangelists are silent on the point. It was probably the custom of the Romans, as of other nations, to leave the clothing of those who had been put to death to the executioner. The garments of the robbers, therefore, may have been distributed among the soldiers, but the Evangelists, because they were writing the history of Christ and not of the thieves, and as they knew that in the division of their clothing there was no mystery, whereas that of Christ was not only by custom, but there was mystery in it, that the words of David might be fulfilled (Ps. xxi. 19), made no mention of the robbers', but only of Christ's. Hence S. Matthew immediately adds, " that it might be fulfilled," &c. (verse 35). Although these words are not found in some Greek copies, and Origen and Euthymius do not read them, yet our Latin version has them, as has also the Syriac ; and it can easily be believed that S. Matthew wrote them, as, of all the Evangelists, he is the most careful always to point out the prophecies that were fulfilled by Christ
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And they put over His head His cause written. That is, they affixed to the part of the cross which was over the head of Christ. It is not certain whether there was a scroll fastened to the wood of the cross, or whether it was written on the cross itself ; the former is the most generally believed, and is the most probable. For (i) there would hardly have been room on the cross itself for so many words in three languages, and of a size to be read by passers-by. (2) One who was about to place such an inscription on the cross of a man crucified would naturally write it on a tablet. (3) The Empress Helena, the mother of Constantine, is said to have found such a tablet apart from the cross (Ruffinus, Hist. Eccles.y i. 7). It has not been a question, though it might have been, whether the robbers also had titles. It would appear probable that they had ; for it was the custom that his offence should be stated on the cross of everyone who suffered death upon it. It was under this law that Christ's title was imposed. S. Ambrose (Orat. de obitu et vita Theodosii] and other ancient authors relate that when Helena found the crosses, that of Christ was distinguished from the rest by its title. This is very probable. It might have been identified, not as having had a title while the others had none, but as the title of Christ's had been, " This is Jesus of Nazareth the King of the Jews ". From these words it would be clear that it was the cross of Christ.
This is Jesus the King of the Jews. S. Mark (xv. 26) only gives, " The King of the Jews ". S. Luke (xxiii. 38), " This is the King of the Jews ". S. John (xix. 19), "Jesus of Nazareth the King of the Jews ". All the Evangelists, therefore, seem to have given the meaning of the title, but none of them all the words of it. From the whole we may conclude the words to have been, " This is Jesus of Nazareth the King of the Jews". S. John says that the title was placed by the command of Pilate, whether according to custom, because it was the duty of the judge to state the offence of a condemned criminal, or that that was done by private design in the case of Christ alone which was not done to others ; that as the cause of Christ was most just, and He Himself was unjustly condemned, Pilate might clear himself by this public eulogy ; pretending that Christ was justly condemned for asserting that He was a king against the faith due to Caesar. It is clear from S. John that, whatever his intention, it was overruled by divine counsel ; so that even the judge himself who had condemned Christ, really proved by the very title by which he sought to show that he condemned Christ justly, that he had done so unjustly, thus bearing witness that Christ was the true King of the Jews, that is, the Messiah. For, when the Jews asked Pilate, on reading the inscription, not to put "The King of the Jews," but " He said," &c., Pilate answered, " What I have written, I have written". "I cannot alter it, because it was held, as it were in the divine hand, that I should be be impelled to write these words." It cannot be doubted that Pilate, in the words, " This is Jesus of Nazareth the King of the Jews," meant nothing but that which the Jews required of him : " This is Jesus of Nazareth who made Himself the King of the Jews"; but it was of Divine Providence that he used words which showed Christ to be truly such. God thus extorted the truth from the unjust judge.
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Then were crucified with Him two thieves •, one on the right hand and one on the left. S. Mark (xv. 28) gives one reason why Christ was crucified with the thieves, that the prophecy of Isaiah (lui. 12) might be fulfilled. But Pilate, who was a profane man and thought nothing of the fulfilment of prophecy, may have supposed that if he crucified Christ by Himself, he might appear to do so at the wicked entreaties of the Jews, and not from justice ; but when He crucified Him with men of this class, whom no one could doubt to be justly condemned, the similarity of the deaths might go some way to prove a similarity in their crimes ; it is not improbable that the Jews even solicited Pilate to crucify Christ with the thieves, that His death might be more ignominious. That Christ was placed between the two thieves may bethought the result at once of the human design of the Jews and of the divine counsel of God. Of the Jews, to showthat Christ was the head and chief of wicked men, and therefore should be crucified in the midst of such, that by this kind of contumelious distinction His disgrace might be the more augmented ; for the leaders of robbers, when taken with their followers, are hung in the midst of them, and in some conspicuous place. Of the counsel of God, to show that Christ laid down His life for sinners, that whoever would have life might receive life. The event proved the mystery, for one of the two robbers believed, the other blasphemed. He who was crucified calls all sinners to Himself. So says S. John (xii. 32). He draws all things to Himself, not in effect, but in will. He would have drawn both the thieves to Him if they would. He wished to draw both — seizing one, as it were, by the right hand and the other by the left. He drew one, the other He did not draw. The one suffered himself to be drawn, the other did not. Tertullian finds another mystery in this. " Christ," he says, " is always crucified between two thieves." He calls the Church and the doctrine Christ, as Christ Himself did when He said, " Saul, Saul, why persecutest thou Me?" and that, when Saul was persecuting, not Christ Himself, whom he believed to be dead, but His Church and doctrine. We see, as Tertullian says, that the Church is most frequently persecuted between two opposite heresies. The Ebionites said that Christ was God alone, and had only the appearance of man. The Church stands in the midst, and joins the two in one — true God and true man. The Sabellians taught that Father, Son, and Holy Ghost were not only one nature, but one Person also. The Arians said that Father, Son, and Holy Ghost were not only three Persons, but three natures also. The Church stands in the middle, teaching one nature, three Persons. The Nestorians said that in Christ were not only two natures, but two Persons also. The Eutychians taught that there was both one Person and one nature. The Church, in the middle, says one Person, two natures. The Manichseans of old, and the followers of Luther and Calvin in these days, deny that man has any freedom of will, and refer everything either to nature or divine grace. The Pelagians say that we have such strength of free-will that we have no need of divine grace. The Church is in the middle, and says that we have indeed free-will, on the one hand, but that, on the other, we still need the grace of God.
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And they that passed by blasphemed Him. S. Matthew says " they that passed by," meaning all who did so, to show that not by one or two, but by all in common, were insults heaped upon the crucified Christ.
Wagging their heads. To move the head was a sign among the Jews sometimes of commiseration or of admiration united with pity, some times also of derision. In Job xvi. 5 ; xlii. n, it is a sign of commiseration ; that is, they wept with him that wept according to the admonition of S. Paul (Rom. xii. 15 ; Ecclus. xii. 1 8, 19 ; Jerem. xviii. 16). Of derision, 4 Kings xix. 21 ; Is. xxxvii. 22 ; Ps. xxi. 8, in which this scene was foretold long before. For that whole psalm is to be under stood of Christ suffering, as He Himself shows (verse 46) by repeating its commencement ; and Ps. cviii. 25 ; Ecclus. xiii. 8 ; Lam. u. 15.
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If He be the King of Israel, let Him now come down from the cross. It was not for the king, as such, to come down from the cross ; for a king may be no stronger nor more able to work miracles than another man. The words are to be understood as in adaptation to the subject. They under stand the king who would be the Messiah, and the Son of God, as Christ professed Himself to be (S. Mark xv. 32 ; 5. Luke xxiii. 35).
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He trusted in God. Let Him now deliver Him if He will have Him. The priests showed their blindness, bringing up Scripture against themselves ; for these words, which they used to convict Christ, are taken from Ps. xxi., which, as just stated, was written entirely of Christ. They are the words of the wicked who opposed not only the Divine Providence but even God Himself ; and derided the holy David, who served Him because he trusted to Him in adversity. " He trusted in God," they say ; " let God deliver Him, seeing that He delighteth in Him " ; that is, David loved Him, that is, God — as if they had said, " Let the God whom He loves deliver Him ". In the same sense we should understand what is here put concisely, " Let God deliver Him if He will have Him " ; that is, if He love God. It is a Hebraism — yZT\velle\ that is, amare, "to love". In the Greek it is expressed more at length — pvcrdo-Ow avrov el 6e\ei avrov, liberet mine eum si vult eum ; that is, si amat eum, keeping the same Hebraism ; for the Greeks do not say 0e\et, CLVTQV. The unwise priests, whilst they endeavour to mock Christ, prove Him by their very act to be the true Christ ; for they fulfil the prophecy of David which was spoken of Christ. For although those words were written by David of himself, as if spoken to him by his enemies, it cannot be but that he showed in his own person what would happen to Christ.
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And the self -same thing. That is, the same words, or the same reproaches in other words : " If Thou be Christ, save Thyself and us " (S. Luke xxiii. 39). The thieves also that were crucified with Him. S. Mark describes the same thing in the same words. S. Luke says that one only of the thieves mocked Him. Many of the Ancients have therefore supposed that at first both of the thieves mocked Christ ; but that afterwards one of them, seeing the portents which were taking place, patiente C/iristo, and His singular patience and meekness, believed in Him, and rebuked the other. Origen, S. Athanasius (Semi, cont. Hceres. Omn.\ S. Hilary, S. Cyprian, Theophylact, and Euthymius (in loc.} are of this opinion. S. Ambrose, S. Jerome, and Bede think it probable. S. Cyprian (Serm. de Pass. Dom.}y S. Cyril Jerusalem (Cat. Comm., xiii.), S. Augustin (De Cons., iii. 17), S. Ambrose (Comment, on S. Luke), S. Jerome (in loc.\ S. Leo (Serm. u. de Pass.), and S. Gregory (On Job xxvii. 16) hold the opinion, which appears more probable, that only one of the thieves reviled. It is easy to see why S. Matthew and S. Mark spoke of the thieves in the plural number. They did so by syllepsis. S. Ambrose and S. Augustin bring many similar passages from Scripture. "The kings of the earth stood up, and the princes met together against the Lord, and against His Christ" (Ps. u. 2), though there was only one Herod who conspired against Him, as S. Peter says (Acts w. 26, 27). Again (Heb. xi. 33, 34), Daniel alone stopped the mouths of lions, and (verse 37) Isaiah alone was cut asunder. Euthymius says that the Evangelists related these insults of the thieves to show us what and how many contumelies were endured by Christ, when not only the chief priests and the others who brought Him to that place, but even the thieves who were His companions in His punishment, and who should have been filled with compassion both for themselves and for Him, covered Him with reproaches. The robbers were probably Jews : (i) because one received Christ, even when hanging on the cross, as the Messiah so long expected by the Jews ; and (2) because the other treated Him with all the malice and incredulity of the Jews. S. Luke (xxiii. 40) says that the other rebuked the blasphemer, saying, Neque tu times Deum, ou8e <f)o/3f) au TOV Beov. These few words, " variously taken with each other," admit of several explanations. 1. If joined together thus : " Nee, 'neither,' fearest thou God," the nee being referred to times, "fearest," and meaning, " Thou not only dost not love and revere God, but thou dost not even fear Him ". This opinion, which is a more modern one, seems hardly tenable, because no doubt the good and faithful thief meant to compare the other with the Jews. This comparison is contained in the word nee, " neither," as if he had said, " Not only those who are under no punishment feel no fear of God, but even thou, who art in the same condemnation, feelest none ". 2. If the stress comes on Deum, " God," the meaning will be, " Not only dost thou not fear man, but not even God Himself". This also seems inadmissible, because it is not in agreement with the subject. There is no force in the faithful thief saying, " Thou fearest not men alone, but thou dost not even fear God". It seems clear that the words are to to be taken as meaning, " Neither dost thou fear God," although the Greek is ouSe <poj3fj av TOV Oeov. Our version rightly alters the order of the words, and makes the meaning plainer. The meaning will then be that, " Not only these, who, as they are suffering no punishment, are moved by no pity for that of this man, but rather forgetful of the fear of God, heap insults upon Him, but not even dost thou, who art under the same punishment as He, and who oughtest, therefore, not to insult, but to commiserate Him, fear God, but like the rest, without fear, addest affliction to the afflicted ". This is the meaning of that 40th verse of S. Luke : " Neither dost thou fear God, seeing thou art under," or " because thou art under," " the same condemnation," as our version renders the Greek, which is somewhat obscure. An entirely new explanation has been offered by some Moderns — on ev roS avra) Kpi/jian el ; that is, " Because thou art under the same condemnation," as if the thief had said, " Though thou art at the point of death, and art undergoing the most extreme punishment, thou dost not fear God ". But the Greek does not allow this ; for the Evangelist did not say, on ev rco auroS rcpl/juan, but on ev TO> avrq* T&> Kpfaan. These words mean not " that," but " the same " condemnation. But as the expression " the same " can only be used by comparison, another difficulty arises. With what condemnation — that is, with what punishment (for it is clear that condemnation, or, as the Greek word is, Kpifut, judiciunt) is called punishment) — is that of the thief compared ? Some think it the condemnation of the Jews, as if the meaning were, " Neither dost thou fear God more than these Jews, though thou deservest the same punish ment as they for the contumelies heaped upon Christ ". This explanation seems to be strengthened by the opinion we have lately offered, that by the words " neither dost thou" the other thief was compared to the Jews. Some suppose that there is a comparison by the penitent thief of his own punishment with the punishment of the other. As if he had said : " While you are in the same suffering as I, you yet do not fear God more than the rest". But this explanation is abs re. The comparison seems to be between the punishment of Christ and that of the thief; and thus the meaning will be taken to be: " Although you are in the same punishment as Christ, and, what is more, you are suffering justly and He unjustly, neither your fellowship in His punishment, nor His innocence moves you to pity Him". The stress rightly falls upon the words (verse 41), "we indeed justly, but He hath done nothing amiss,1' which is a correction of verse 40. As the good thief had said that the other was under the same punishment as Christ, he might have appeared to signify that Christ had therefore committed a like offence. To prevent this he classes himself by his words, "we indeed justly," with the other, that his blame might be more moderate and gentle ; and, not to appear to visit him too severely, he blamed himself in an equal degree. Nihil mail gessit — that is. ov&ev CLTOTTOV — nothing unbecoming a good man. The good thief wished by these words to show, not merely that there was no great wickedness in Christ, but that there was not even the very slightest cause for blame. The word aroTrov shows this, and therefore the thief used the word " Lord " (S. Luke xxiii. 42). These words mean, not "when Thou comest to reign," but " when Thou comest, reigning already " ; not " when Thou comest to obtain a kingdom," but "when Thou hast obtained it" — as Christ will come to the judgment. A brief but full confession ; for the thief confessed in a few words that Christ is both God and King : a King when he said, " when Thou comest to Thy kingdom," and God when he calls Him " Lord," and confesses Him to be such a King as to be able to forgive sins. Lastly, the words "Remember me" show that He believed in Christ's Resurrection. For he would not have asked One who was apparently drawing His last breath to remember him when He came to His kingdom, unless he believed that He would both rise again and reign after He had risen. This confession, though most admirable in itself, yet is more so if we take the time, place, and circumstances into consideration, as S. Chrysostom (Horn. u. de Cruce et Latr^) and S. Leo (Serm. u. de Passione) have observed. S. Leo's words are as follows : " What exhortation urged to that confession ? What teaching instilled it ? What preacher kindled it? The thief had not seen Christ's miracles before : His care of the sick, His giving sight to the blind, His raising the dead, had ceased. The events that were to be had not yet taken place, and still he confessed Him, whom he only saw as a sharer of his own punishment, to be his Lord and King." " Remember me." A modest request. The thief did not ask to be made a sharer of Christ's kingdom, or to have a more honourable place in it than others, nor to sit on His right hand or on His left, as the wife of Zebedee asked for her sons (xx. 21). He only said, " Remember me " ; as if he had said, " Do not shut me out, or take account of my sins, but for Thy mercy and loving-kindness admit me even to the lowest place. S. Augustin rightly concludes from these words that there is a purgatory. The thief saw that he would shortly die, and yet he prayed Christ to remember him — that is, to forgive his sins after his death. He believed, therefore, according to the Jewish religion, that sins would be forgiven after death. But this can only be done in purgatory. S. Luke (xxiii. 43) says that Christ answered, " Amen, I say to thee this day thou shalt be with Me in paradise ". Three difficult questions are caused by these words: (i) on "this day"; (2) on "in paradise"; (3) on "with Me", i. Some join the words "this day" to "say," as if Christ had said, " Amen, I say to thee this day," not " Thou shalt be with Me this day," as Theophylact says. If this had been Christ's meaning He would assuredly have said, "Amen, I say unto thee now," and not "this day". Others even more senselessly refer these words to a period after the Resurrection, that is, to the Day of Judgment; as if Christ had said, " This day," that is, after the Resurrection and last judgment. This would involve the souls of the blest not being in any state of bliss before the supreme judgment. If Christ had meant this He would not have answered the prayer well ; for although this would only have granted what was asked, it is clear that Christ granted far more than this. The thief had said, " Remember me " ; that is, " Forgive my offences ". Christ answered, " This day thou shalt be with Me in paradise " ; that is, " I will not only forgive thy sins, but I will give thee the best place — I will bring thee into paradise to be with Me". As if He had said, " Near Me where I am " — as He said before (S. John xii. 26), " Where I am there also shall My minister be". The thief had asked to be remembered, not immediately, but when Christ should come into His kingdom. The answer of Christ was, " This day " — " I will not delay the granting of thy prayer so long as thou askest — for so many ages ; I will give thee thy prayer this day ". The words " this day " correspond to the thief's " when Thou comest ". Others have passed this over. S. Augustin alone seems to have seen it (Cont. Felician, cxv.). 2. " In paradise." These words have been explained both by Ancients and Moderns, and in many different senses. Some, as S. Cyril of Jerusalem (CatecJi. Comm., xiii.), S. Greg. Nyss. (Serm. de Resur. Dom.), S. Chrysostom (Horn. u. de Cruce et Latr.\ S. Augustin (Tract, cxi. on S. John), say that paradise here means heaven. If it be asked how the thief could be in heaven with Christ on that day, when He Himself would not ascend into it till after forty days, the above authors and others who hold this opinion answer that Christ, as He is God, is everywhere present, and that He was therefore in heaven on that day. But Christ evidently meant that not only the thief, but that He Himself also should be that day in paradise, where, when He spoke those words, He was not. There is a sort of tacit comparison of persons and antithesis of places in these words, as if Christ had said : " As thou art with Me in the same punishment now, so thou shalt be with Me this day in the same paradise". Others explain paradise to be the place of Adam where was the terrestrial paradise. Among these are Theophylact and Euthymius. But these from the word "paradise" would place Christ and the thief in the country of Mesopotamia, or wherever Adam's paradise was. But what would Christ do there after His death, or what benefit would it have been to the thief to be carried to a place which is now waste and barren and without enjoyment ? Others think that no especial place was intended, but that wherever Christ is, and is seen to be God, there paradise is said to be ; and because the soul of the thief was to follow Christ and see Him as God on that day, he is therefore said to be about to be with Christ in paradise. Many Moderns adopt this idea, and cite S. Augustin and Bede as its author. Let them see how truly. It seems to be an idea which, whoever was its author, cannot be maintained ; for Christ spoke of paradise as a place where He then was not. On the other hand, this opinion seems open to objection ; for if paradise is merely a place whence God is seen, the thief was in paradise when hanging on the cross, for he there saw God, and, as the Doctors of the Church agree, never ceased to be in bliss. Paradise, in fact, would appear to be the bosom of Abraham, the place where the holy men of old were in waiting until the way to heaven was opened to them. This place was called paradise and the place of rest ; for into it as a place of enjoyment, or certainly of rest, Lazarus was carried by the angels after his death (S. Luke xvi. 22). As, then, Christ was about to go down thither on that same day to show Himself to the holy fathers and the spirits who were there, and to preach the Gospel to them, as S. Peter tells us (i Ep. iii. 19), that returning thence He might lead captivity captive (Ephes. w. 8), Christ promised the thief that he should go thither with Him that same day. This is the opinion of S. Justin Martyr (Qucest. 76 ad Orthod.), S. Athanasius (Ep. to Epictetus\ S. Augustin (De Genes, ad Litt., xii. 34), and Prudentius (Hymn, pro Defunctis). From this it is clear how the third word, mecum, is to be understood : " Where I also shall be, whither 1 am about to go ". It is said by some teachers of heresy that there is no purgatory, and that no offence is remitted without also the remission of the punishment, for both were remitted to the thief, who was not sent into purgatory after his death but was admitted to paradise. These argue from the particular to the general. There was no purga tory for the thief, therefore there is none for any man ; the offence of the thief was remitted and his punishment was remitted also ; to none, therefore, when the fault is remitted is the punishment retained. By this reasoning there would be neither paradise nor hell. Not to speak of the other thief, an infinite number of lost souls have no paradise. Are we, therefore, to conclude that there is no paradise for anyone ? Not only for this thief of whom we are speaking, but also for the Apostles and many others of the blessed, there was no hell. Is there none, therefore, for any man ? It would be well if this were so ; we should then be free from the numberless evils by which God punishes us. Who denies that diseases, the miseries of this life, and death itself are the penalties of original sin ? But the fault of original sin is remitted, though the punishments of it are retained. Who does not know that the offence of David's adultery was forgiven, though some portion of the punish ment was inflicted upon him (2 Kings xii. 13, 14) ? The words of S. John (xix. 25, 26, 27) apply here : " Now there stood by the cross of Jesus His Mother and His Mother's sister, Mary of Cleophas, and Mary Magdalene. When Jesus, therefore, had seen His Mother and the disciples standing whom He loved, He said to His Mother, ' Woman, behold thy son '." Christ called His Mother woman and not mother to show that she was widowed and alone ; but when He said, " Behold thy son," He did not commend that disciple to her, but He commended her to the disciple, as if to say, " I do not leave thee wholly deserted. That disciple shall fulfil My offices to thee ; he shall console thee, protect thee, support thee". Then He said to the disciple, " Behold thy mother ". These words are to be understood in a contrary sense, because of the difference of the persons ; for Christ does not now commend the disciple to the mother, but the mother to the disciple, as if to say, " Henceforth thou shalt have her as thy mother ; thou shalt cherish (cold] her, comfort her, protect her, support her (ales).
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Now from the sixth hour. We have now to meet the difficult question of the hour at which Christ was crucified. S. Mark (xv. 25) says that it was the third hour. Hence it has been concluded that, as there was darkness for three hours, Christ hung on the cross during that time, for the words of S. Mark are not contrary to those of S. Matthew. For although S. Matthew does not state directly at what hour Christ was crucified, yet when he says that the darkness happened at the sixth hour (after the distribution of His clothes, the blasphemies of the Jews as He was hanging on the cross, and the conversation of Christ and the thief), he shows that Christ was crucified before the sixth hour. But S. John appears to be at variance with S. Mark ; for S. John says (xix. 14), " And it was the parasceue of the Pasch, about the sixth hour ". Christ, therefore, could not have been crucified at the third hour, as S. Mark says ; nor even at the sixth, when S. Matthew speaks of the darkness while He was on the cross ; for there were so many things done in the interval between His condemnation and crucifixion. He was brought by the soldiers into the hall. He was scourged, crowned with the thorns, clothed in the purple robe, mocked, and, lastly, led slowly to Calvary, as a man so greatly wearied and carrying his cross would necessarily be. All these things could not have been done in the space of one hour only. S. Augustin has solved the difficulty in two ways (Tract, on S. John cxvi., and De Consens., iii. 13). 1. At the third hour, as S. Mark says (xv. 25), Christ was crucified, not by the hands of the soldiers, but by the tongues of the Jews ; for it was at that hour that they cried out to Pilate, "Crucify Him! crucify Him!" But this explanation does not appear to agree with the words of the Evangelists. For it is clear that S. Mark does not speak of that metaphorical crucifixion of tongues, but of the actual crucifixion ; for he speaks at once (xv. 24, 25) of His being crucified and of the division of His garments. Again, he had said just before (verses 13, 14) that the Jews cried out to Pilate, " Crucify Him ! " Why should it have occurred to him to say a second time that Christ was crucified by the tongues of the Jews ? Lastly, it is clear from S. Matthew, S. Mark, and S. Luke that Christ was crucified before the sixth hour, for they all three say, Eojam crucifixo, " When He was now crucified the darkness came ". He could not have been crucified, therefore, at the sixth hour, and much less condemned by Pilate. Hence if one or other Evangelist requires to be explained — S. Mark or S. John — it must be S. John rather than S. Mark, for his opinion seems to be less in harmony with that of the others. 2. The second opinion of S. Augustin is that Christ was condemned at the sixth hour of the night, and not of the day, and that He was crucified at the third hour, not of the night, but of the day, as S. Mark says. S. John does not say absolutely that it was the sixth hour, but that it was about (quasi] the sixth hour of the Parasceue. The Parasceue was not only the day, but also the night ; or, as S. Augustin thinks, the night rather than the day. But S. Augustin himself thinks this idea less tenable than the other, and can be more easily refuted. We have said before, and it is certain from 6". Luke xxii. 66, that the day had certainly dawned before Christ was brought to Pilate. But even if He had been condemned as soon as He was accused, He could not have been condemned at the sixth hour ; and, besides, many things had happened before His condemnation, but after He was brought to Pilate. Pilate made many efforts to set Him free. He examined Him carefully as to whether He were the King of the Jews. He sent Him to Herod. Herod sent Him back. He scourged Him when sent back. Some have conjectured that the word " third " in S. Mark xv. 25 has got into the text from a mistake of the transcriber, and that for the third hour we should read the sixth. This may easily have happened, from the resemblance of the Greek letters <r and 7, which represent three and six. But there is no evidence in support of this opinion, and we should not alter the text merely to meet a difficulty. And even if this conjecture were true, the passage would not be explained ; for, supposing S. Mark to have said that Christ was crucified at the sixth hour, how could He have been crucified then, as S. John says that He was condemned at that hour, and between His condemnation and crucifixion there must have been at least an hour ? How do S. Matthew, S. Luke, and even S. Mark himself, say that the darkness was at the sixth hour, when Christ had been crucified much before ? Again, S. Mark (verse 33) says, "When the sixth hour was come " (yevofiew]? Se upas eVr???), when he had said before that Christ was crucified at the third hour, thus opposing the sixth hour to the third when Christ was crucified. For the word 76^0/^^779 (factce, " come ") has the force here of meaning that it had not come before, and the particle Se, " but," is a disjunctive one, by which S. Mark opposes that hour to the one in which he had said that Christ was crucified. If any passage has to be corrected, it should rather be, as some still think, that of S. John, that for the sixth we may read the third hour. But this, again, is not to correct, but to deprave Scripture, and the same question will remain : How could Christ have been condemned at the third hour, when S. Mark says that He was crucified then, and at least one hour must have elapsed before His condemnation and crucifixion ? The question is easy, and it would have been already answered by N. de Lyra if many, from over much curiosity and subtlety, had not made it difficult. It has been observed on chap. xx. that the Hebrews divided the day into twelve hours, called by astronomers usuales and incequales. These twelve hours they subdivided again into four parts, as they did with the night also, only that each division of the latter had its own military name of watch — <j>v\a/cai, each soldier keeping guard for three hours. The four divisions of the day, each consisting of three hours, having no proper name of their own, received one from the end of the preceding division. The entire space of three hours, therefore, which intervened between sunrise and the third hour of the day was called the third hour, from the third hour, which was the last of that interval if described strictly and accurately. It was the custom of the Jews, as it is ours, to call the hours that follow by those that have last passed. Thus when the clock has struck twelve we call it noon till one o'clock ; or at least until twelve is nearly over, though it is not properly noon, but one o'clock, or the first hour after noon ; for the hour of noon is that which begins at eleven and ends at twelve. When we speak of the time, therefore, between eleven and twelve, we sometimes call it eleven and sometimes twelve, at one time naming it from the beginning, and at another from the end of the hour. S. Mark and S. John speak in the same manner. For as Christ was condemned and crucified in the interval between the end of the third hour, which is the beginning of the sixth, and the end of the sixth, which is the beginning of the ninth, S. John, dating from the end of the third hour, calls it the sixth hour : S. Mark, dating from the beginning of that period, calls it the third hour ; but because it is not likely that S. John would have called it the sixth hour until the time was getting on towards the end of the sixth hour, as we should not call it one o'clock until it was at least half-past twelve, it is to be supposed that Christ was condemned after half-past ten if we reckon by our own time ; for their third hour answered to our nine o'clock, their sixth to our twelve, and their third hour and half was our half-past ten. At that time, therefore, Christ was condemned, and S. John says that He was condemned about the sixth hour. He was crucified about an hour later, that is, about half-past eleven, which S. Mark calls the third hour, because the whole time between the third and sixth hours was called the third hour. Christ had, therefore, been crucified one and a half hour when the darkness came on. His garments were then divided by the soldiers, the revilings of the Jews took place, and paradise was promised to the thief. From this it follows that they are in error who think that Christ hung on the cross alive for six hours ; that is, from nine o'clock in the morning till the third hour after noon ; that is, three o'clock. By this account of time He could not have hung on the cross alive more than four hours ; for He was crucified after eleven o'clock, and at the ninth hour, that is, the third after noon, or shortly after, He expired ; as S. Matthew relates in verses 46 to 50. Origen and Theophylact say that Christ was crucified at the same hour as that in which Adam fell, which was about noon ; others, that, at the hour of the expulsion of Adam from paradise, Christ opened the gates of it again. S. Luke (xxiii. 44) says that it was almost the sixth hour ; not that it was not the sixth hour, but either he was not quite sure whether or not the sixth hour was completed, or he would not affirm that it was, he added the word "almost," as we do when we state the time, but it is of no consequence to be exact. Both S. Matthew, in this place, and S. Mark (xv. 33) say : " When the sixth hour was come there was darkness over the whole earth until the ninth hour". The three Evangelists say that it was the sixth hour — that is, midday — that the miracle might appear more wonderful ; for when the sun was at its height the darkness came, as Amos had foretold (viii. 9) : " And it shall come to pass in that day, saith the Lord God, that the sun shall go down at midday, and I will make the earth dark in the day of light ". They seemed opposite events, and therefore more wonderful, that the sun should be in the meridian and go down. The Evangelists probably named the sixth hour that no one might endeavour to obscure a miracle, so notable and clearer than the day, by saying that it was not true darkness, but that it was either morning or evening, and that the interposition of an unusually dense cloud made it appear that there was darkness when there was not really such.
There was darkness. It may not have been a darkness as thick and dense as that of midnight, when there is neither sun nor moon, but such as that of a total eclipse of the sun ; for neither the Mother of Christ nor S. John left the place, nor the soldiers nor the other spectators, whom no love of Christ detained at the cross as it did the disciple and the Mother. For it would have been wonderful if during those three full hours the darkness had been as dense as night and they had not gone away. The Evangelists do not explain how the darkness was caused, and therefore we cannot know to any certainty. But we may conceive what is most likely. Some enemies of Christ, to magnify the miracle forsooth, have said that it was a simple eclipse, as Origen and S. Jerome inform us when treating of the passage. But they easily answer the objection and expose their ignorance. It was the season of Pasch, which always falls on the fifteenth day of the first month, when the moon is at the full ; whereas an eclipse of the sun, which is caused by the irregularity of the natural course of the stars, can only happen when the moon is new, for then it is in conjunction with the sun and the earth, and intercepts the light of the sun. Others think that it was an eclipse, but a super natural one. For when the moon was distant from the sun half the breadth of the heavens, as is the case when it is full, at the commandment of God it went back and returned to the place of the sun and darkened it, as happened at the prayer of King Ezechia, when the sun went back ten degrees. Origen and Dionysius the Areopagite were the authors of this opinion. The latter, when he was in Egypt with his attendant Apollophanes, has recorded, in his letter to S. Polycarp, that he saw that eclipse which was caused in contradiction to the laws of nature. This opinion is held by almost all Catholics and is very probable, ipse per se, without the weight of authority. The only point against it, as will be shown by and by, is the fact that the darkness was only seen in Judaea, and, therefore, that it could not have been visible in Egypt, a country so far distant. This objection shall, shortly, be answered. Others think that the sun was darkened by the subtraction of its rays ; as if it were astounded, as S. Jerome says, witnessing so shameful a deed. Others, again, hold that dense clouds were interspersed, as in the miraculous darkness in Egypt (Exod. x. 22, 23). Origen appears to have been of this opinion, and S. Chrysostom, in his Horn. Ixxxix. on S* Matt. So also were Theophylact and Euthymius. It would not be foreign to our object to enquire why this darkness was sent ? Some think — e.g., S. Leo (Serm. x. de Pass. Dom.) — that it was to signify the blindness of the Jews ; others, as S. Jerome, that it was to show the detestation felt by God for wickedness so flagrant. Others say that it was sent to show that Christ, the Sun of Righteousness, had set (Amos viii. 9; S. Cyril of Jerusalem, CatecJi. Comm., xiii.). Others, still, that it was to declare the divine wrath. This opinion seems the more reasonable, because it is in agreement with other passages of Scripture (so Jer. xv. 9 ; Ezek. xxxii. 7, 8; Joel u. 10, 30, 31 ; iii. 14, 15). It might be thought that these and the other miracles which took place at the death of Christ were performed to bear testimony to His Divinity. For, as before said, God so willed His Son to be condemned, so willed Him to die, that in that very condemnation, in the ignominy of the cross, in His very death itself, not only His innocence, but also His Divinity, should especially shine forth : lest, if He had died without miracles, He might have been thought a mere man ; and the rather because He closed His life hanging on the cross, and He did not come down from it when the Jews cried out to Him, " If Thou be the Son of God," &c. By the most wise counsel of God, therefore, so many and great miracles were opposed to the cross, that our faith, which might have been weakened by the ignominy of the cross, might be strengthened by the multitude and greatness of them. Another question on the subject is: How far the darkness extended ? S. Matthew says, " Over the whole earth " ; and SS. Mark and Luke say the same in other words. Thus many good authorities, such as S. Chrysostom, Euthymius, Theophylact, think that the darkness extended over the whole world. In confirmation of this idea, we may cite the letter of Dionysius to Polycarp, stating that he saw it in Egypt. The opinion of Origen, however, seems more tenable, that it only extended over Judaea, and that it was sent for the Jews only, and to those places in which Christ had preached the Gospel, that so His Divinity and doctrine might be confirmed. It is also very unlikely that none of all the many Greek and Latin historians should have recorded an event so remarkable, if it had extended and had been known throughout the entire world. Again, it was not possible that there should have been darkness over the whole earth at that sixth hour, when in the central parts of the earth it was night ; and in many others where it was day, it could not be the sixth hour, that is, noon. For this happens in different countries at different times ; and it is evident that the Evangelists not only wished to relate the miracle, but that it happened at the sixth hour, that is, noon, when the miracle would be greater. In those countries, then, where it was not noon at that time, that miracle was not wrought. But, then, how do the three Evangelists say that the dark ness was over the whole earth ? Origen answers rightly, that the word " whole " is to be applied to, and understood of, the place in question in which the event happened. The event happened in Judaea : the darkness therefore happened throughout the whole of Judaea. So in 3 Kings xviii. 10. When Abdias found the prophet, he had certainly not been into all kingdoms, but into all the parts of his own kingdom. So again 5. Luke u. i. The whole world was not literally enrolled, for Caesar was not master of this, but all those parts of it within which the Roman Empire was contained. But how was it that S. Dionysius saw the darkness in Egypt ? for neither his authority nor the authenticity of his letter is to be given up. The darkness was probably caused by the total opposition of the moon ; and therefore in Judaea, where the eclipse was full, the darkness was great ; but in other places, where the moon did not conceal the whole sun, it was less, as each country was more or less distant from Jerusalem. Dionysius, therefore, in Egypt could see the eclipse, but not the great darkness that was in Judaea, although he says that he saw the great darkness — great, that is, probably as compared with other darkness : such as that which happens at the eclipse of the sun. But, then, why has no Greek or Latin historian mentioned the event ? One has done so, for Origen mentions Phlegontes, the author of Egyptian Chronicles, who described it.
27:46
And about the ninth hour Jesus cried with a loud voice. This ninth hour answers, as has been said, to our three in the afternoon. S. Mark says : Exclamavit voce magna. He increases the force of the cry by the addition of ex to the verb, and by the words magnet voce, by epitasis. So S. Paul (Heb. v. 7). That Christ, when at the point of death, could cry with a loud voice surpasses human nature. For the voice of the dying, or even of those in dread of death, is apt to fail at the outset. Christ, although He was dying as man, yet, as God, was able to cry with a loud voice, supra Jwminem. His having thus cried out cannot bethought void of a reason and mystery. Origen thinks that it was to show that there was a great mystery in His death. This would not have been without probability had he not turned the whole into an allegory. He supposes the voice to have been great, not because it was loud and strong, but because it was full of teaching and mystery. For every voice of Christ is great. Euthymius thinks that Christ cried with a loud voice to show that He truly suffered of His own free-will. But this would rather tend to prove that He did not suffer at all, as He was able to cry outwith so powerful a voice. It may rather be thought that His reason was that all who were present might recognise the words of Psalm xxi., and see that He was the Christ of whom it was written : Eli, Eli, lama Sabacthani. S. Mark (xv. 34), by a slight alteration, reads Eloi, but it is the same Hebrew word. They expressed Deus metis by both Eli and Eloi. It is easy to understand that Christ might have used either expression ; but as He was reciting the Psalm, we must suppose that He did not say Eloi, but Eli, as written therein. The bystanders, too, thought that He called for Elias, which they would not so readily have done had He said Eloi, instead of Eli, Eli, lama Sabacthani, ^nplX^ H^7. This is Syriac, which language was then used by the Jews. The Hebrew is ^rQt^* They are the words of David in his complaint against God of being deserted by Him in adversity. The words that follow are ^rONXtf mi T&WE pTH longe a salute mea verba rugitus met; that is, " my complaints before Thee are far from bringing me any salvation and deliverance ". From the similarity of the Hebrew word the LXX. have rendered rugitus TrapaTTTcofMaTcov, delictorum, that is, " I cry to Thee for safety, but my sins cry to Thee against it, so that I am far from it". But as the whole psalm was written of Christ, as we see from verses 17, 19, which can apply to no other, it cannot be doubted, that when David uttered these words, he had regard to Christ. Christ, then, when dying uttered the beginning of the psalm to show that He was the Christ of whom the psalm speaks. But here arises another question. How could Christ say that He was forsaken by God ? Calvin is not to be listened to who says that He suffered all the pains of the condemned, among which was utter despair. Christ's own words disprove this : " Into Thy hands I commend My spirit" (Ps. xxx. 6). Nor was it either necessary or possible that He should suffer all the punishments of the lost, or He must have blasphemed God, and done other things which these do, and which, although committed of their free-will, are punishments of sin. Nor, again, was He required to undergo the heavy punishments which many of His martyrs have endured for Him. For it was not the greatness of His punishment, which, however great it was, could not compare with the multitude and greatness of our sins, but the condition of His Person which satisfied God ; for whatever it was that God suffered, it was so great that it satisfied even an angry God. The ancient Fathers, although they explain the words indifferent manners, yet all claim His own glory for Christ. Their most general explanation is that He spoke them not in His own Person, but in ours — that is in the person of all sinners. For when the Arians brought this passage forward in depreciation of the Divinity of Christ, and said that He was so far from being God, that He cried out that He was forsaken by God — all Catholic Fathers answered that He cried out not for Himself, but for us whom He saw to be deserted by God, and alienated from Him, and whom He desired to restore to His favour. So say S. Athanasius (Orat. i., u., and Serm. iii., w., conk Arian., and Quod Deits de Deo} ; S. Gregory Nazianzen (Orat. w. de Theolog.} ; S. Cyril Alexandria (De Fid. ad Reg.} ; S. Augustin (Ps. xxi.) ; S. Leo (Serm. xvi. de Pass.) ; S. John Damascene (De Fide, iii. 2, 24), and Euthymius (in loc.). " Hence it is," says S. Leo, " that our Head, the Lord Jesus Christ, transforming all the members of His Body into Himself, what He had formerly ejaculated in the psalm, that He repeated on the cross in the voice of their Redeemer : ' My God, My God, look upon me, why hast Thou forsaken me?'" He confirms this opinion by the words of S. Augustin which immediately follow, " Far from Thy salvation are the words of my sins," which can apply to us, but cannot to Christ. Others think that Christ called Himself forsaken by the Father, because when He was in the form of God, by the decree of the Father He " emptied Himself and assumed the form of a servant, and was made in the likeness of man ; and being found in fashion as a man, when He had under gone so many and great punishments, He, as it were, repented that He had been made man". This is the opinion of Origen, and one not apparently very tenable. The opinion of those who say that Christ spoke those words as man, for Himself, as He had said to the Father, " Father, if it be possible," &c., seems better. For as He was both God and man, so, as we have said before, God permitted the manhood so to suffer (restraining, as it were, the Godhead) as if He had been a mere man. Thus, although He was God, He prayed as a mere man. Like a mere man He complained that He was deserted by God. Not that He thought Himself so, for He soon after commended His spirit into His hands, but that He felt Himself suffering as if He had been. Hence He cried out like a man deserted by God, " My God, My God," to express the person of a man suffering the most extreme punish ment and deserted by God. This is the opinion of Tertullian (Adv. Prax.}, S. Hilary (Can. xxxiii. on S. Matt.), S. Epiphanius (Her. Ixix.), S. Cyril (Thesaurus, x. 2), S. Ambrose (Comment, x. on S. Luke, and De Fide, i. 6), S. Jerome (in loc.). But S. Hilary and S. Ambrose are to be received with caution ; for they explain it as if when Christ died His Godhead was separated from His soul and body. "The man," they say, " when on the point of death, cried out from the separation of the Divinity." They doubtless meant, not that His Godhead was truly separated from the body and soul of Christ, but that He so suffered and so died as if it had been.
27:47
And some that stood there and heard, said, This man calleth Elias. It is uncertain who these were, Theophylact supposes them to have been Jews ; not the Priests, or Scribes, or Pharisees, or others who understood, or professed to under stand, the Scriptures, but the ordinary unlearned people, who had no knowledge of them, and therefore thought that Christ had called for Elias. Others say that they were learned Jews, or Priests, or Scribes, or Pharisees, who not from ignorance of Scripture, but from forwardness, and from making the resemblance of Eli to Elias a pretext for ridicule, said, " He calleth for Elias ". This opinion finds favour with S. Jerome and Bede. Others, again, think that they were the Roman soldiers, who from ignorance of Hebrew, as S. Jerome, Bede, Strabo, and Euthymius suppose, or from the license of mirth, said, " He calleth for Elias". For their intention we cannot speak, but it may be safely affirmed that they were soldiers, because S. Matthew and S. Mark say that they who said, " He calleth for Elias," or one of them, immediately offered Christ the vinegar. S. Luke (xxiii. 36) and S. John (xix. 29) say that they who did this were Roman soldiers.
27:48
And immediately one of them running took a sponge, and Jilted it ^cvith vinegar. S. Matthew (here) and S. Mark (xv. 36) seem to say that it was one of the soldiers who ran and offered the vinegar, because Christ was thought to have called for Elias. This seems scarcely in harmony with the history, for what had Elias to do with vinegar? S. John explains it more fully : " Afterwards Jesus knowing that all things were now accomplished," that is, that He had now suffered all things that the Father had determined, and that nothing remained but that He should give up His life, "that the Scripture " — that is, that the prophecy of David — " might be fulfilled" (Ps. Ixviii. 22), "said, 'I thirst'". By these words He declared His thirst, of which David had spoken, and He showed that the time was now come when the vinegar should be offered to Him. It may appear strange that there should have been vinegar at that place, and at hand to be given to Christ. S. John says that it was there. It was no doubt placed there according to custom, for vinegar was given to men crucified or about to be fixed on the cross. The reason of this has caused some speculation among commentators. Theophylact, whom all the more recent authors follow, says that it was given that the criminal might die and be released from his sufferings the quicker. It may rather bethought that it was given to sustain the spirits, if any man, from fear of death, before being nailed to the cross, were seized with faintness. It is still used for that purpose incases of execution or phlebotomy. But as Christ was hanging on the cross, and the vinegar could not be given out of a vessel, a sponge was wetted with it, and offered Him on a reed. S. John speaks of hyssop. Some have thought that it was a stalk of hyssop, as Euthymius (On S. John xix.) says, " because although hyssop is a mere shrub with us, in Judaea it grows to the size of a small tree." But this hardly seems probable, for neither Pliny nor Dioscorides, nor any other botanical writer, has mentioned this, and the author of the Books of Kings says the contrary. He tells us that Solomon treated of trees, from the cedar that is in Libanus unto the hyssop that comes out of the wall (3 Kings w. 33). The opinion of Theophy lact is preferable that S. John called the reed hyssop, from some resemblance to the uppermost leaves of the herb, but the question is where is the resemblance to be found? Some say that the sponge was bound round the reed byhyssop, hyssopo being not the dative but the ablative of the instrument. S. John may not have meant that the sponge was placed about the hyssop as about a reed, on which the vinegar might be offered, but as a medicament which was given to the dying with vinegar. So the soldiers first bound the hyssop round the reed, and then placed the sponge about the hyssop, as S. John says, that Christ might thus take the juice of the hyssop with the vinegar.
27:49
And the others said. S. Mark (xv. 36) says that the words that follow were spoken, not by the others, but by the man who ran to give the vinegar. It has been thought that the passage is corrupt, and that it should not be read \eyc0v a<£ere, but ol Se XoiTTol eXeyov ; but the rest said, " Let be," sinete, as S. Matthew reads. These maintain that the words ol Se XOITTOL have fallen out of the text of S. Mark, and that for eXeyov has been substituted \eycov, and a^ere for a<£e?. They support their opinion by the Syriac and some Greek copies of S. Mark which read as above; and because S. Mark relates the Passion of Christ, not only generally as S. Matthew does, but he almost always uses the same words. We should not venture, however, to alter Scripture without stronger proofs than this. The proverb, Ne moveas lineam, " Move not the line," ought to be kept to. Certainly S. Augustin (De Consens., iii. 17) read the passage of S. Mark as we do, though he does not attempt to solve the difficulty. The correction does not appear in any way necessary to the reconcilement of the Evangelists ; for the words of S. Matthew, " The others said, Let be, let us see whether Elias will come to deliver Him," are apparently to be referred not to verse 48 but 47. For the Evangelist does not oppose the others to him who ran and filled the sponge with vinegar, but to those who said, " This man calleth Elias," as if he had said, " Some said, * This man calleth Elias,' but others said, ' Let be, let us see,' " &c. He who ran, as S. Mark says, and filled the sponge may have been one of these. If it be objected that they do not say sinite but sine, the answer is that it is a Hebraism, by which, even when more than one was spoken of, they used the singular, saying FpH sine. S. Mark, however, who says that one especially, as speaking with the others, uttered those words, does not say that he used the expression sine but sinete. What is this to the vinegar? It seems to confirm the idea that the speakers addressed not him who offered the vinegar, but all in common. As they saw that Christ was dying, and thought, or pretended to think, that He called upon Elias, they wished to recruit His strength by the vinegar, and to see whether He would die before Elias came to deliver Him. One of those, therefore, who said, " Let be," ran for the vinegar. The reason of their pretending to think that Elias would come, may have been that it was a common opinion among the Jews, and a true one, that, before the coming of Christ, Elias would appear (vid. xi. 14 ; xvii. 10, n) ; and although these were Roman soldiers, from having lived among the Jews, they had some knowledge of their belief on the subject, and spoke from it.
27:50
And Jesus again crying with a loud voice. Christ had so cried before (verse 46). Hence the force of the word " again ". So 5. Mark xv. 37. The carefulness of the Evangelists in relating this shows that there was some mystery in it which may be worth enquiring into. The Ancients give many and probable explanations of it. Origen (Tract, xxxv. in Matt.) says that it was that Christ might show that He died not in fear, but in confidence and with security, as one who knew that after death He would be placed at the right hand of the Father, and receive a name that is above every name. S. Cyril of Jerusalem (Catech., xiii.), S. Chrysostom (Horn, xxxix.), S. Jerome, Euthymius, and Theophylact (in loc.) think that it was to show that He died, not from any necessity of nature, but from His own will, dying with so loud a cry. Euthymius says that even with His last breath, as He had done through His whole life, He professed that He and the Father were One, commending His spirit to Him. Some say that He cried with the loud voice that all might understand how far He had humbled Himself for the sins of men. S. Ambrose, in his Commentary on S. Luke xxiii., is the author of this idea. Christ appears to have desired, as we have said before, by this, as by His other miracles, to show His Divinity, that He who could supernaturally cry with a loud voice at the last moment of life might be believed in as more than man. The event that followed confirms this opinion. For S. Mark says (xv. 39) that the centurion said, " Indeed, this man was the Son of God ". We know from S. Luke alone what Christ said, " Father, into Thy hands I commend My spirit ". Christ evidently calls His soul His spirit. He commended His soul, therefore, to His Father, not in the sense in which holy men do when they die, nor even in that of S. Stephen (Acts vu. 58), " Lord Jesus, receive my spirit ". For men commend their souls to God, that He may not destroy them, but make them partakers of everlasting life. Christ did not so, for He knew that He could not be lost, and He had no sin for the forgiveness of which He must pray to the Father ; but He commended His soul to Him that He might not leave it in hell, whither He was about to descend, nor suffer His holy one to see corruption, as David said of Christ (Ps. xv. 10). In a word, as He was to remain dead three days, which He would pass in hell, He deposits His soul, which He would receive again, in the hands of His Father, or, as He says Himself, commends it to Him. So one who was going a three days' journey would give into the keeping of his most trusted friend whatever he especially valued, saying, " I commend this to thy care ". So Tertullian (Cent. Prax.} and S. Ambrose (On S. Luke xxiii.) explain these words of Christ. Christ took them from Psalm xxx. 6, and applied to Himself, with a change of meaning, what David had said of himself. David commended to God, not his soul, but his life, which he meant by the word " spirit " (Ps. xxx. 6) ; but Christ calls His soul His spirit. The prayer of David, too, is conditional, as if he had said, " As often as," or, " If I commend my life into Thy hands, although I be in extreme peril of death, Thou hast redeemed me " ; that is, " Thou wilt redeem me," and as Thou hast promised to be present with me, so wilt Thou do ; but Christ's prayer was not conditional, but absolute.
Yielded up the ghost. This expression also shows that the death of Christ was not compulsory, but voluntary ; as S. Ambrose, S. Jerome, and Bede have observed. S. Ambrose says, " He gave up His spirit, and He gave it up well, for He did not lose it against His will ". In fine, S. Matthew says that He yielded up His spirit (emisit). But what is yielded up (emittitur) is given voluntarily ; what is lost (amittitur} is involuntary. So says S. John (xix. 30) : " Bowing His head, He gave up the ghost ". His meaning is that Christ bowed His head, not of necessity, but of His own free-will, as being about to lay down His life gently. We must not suppose, however, that Christ gave up His spirit in that great cry, for, as S. Matthew and S. Mark say, He first cried out, and then, in the words of S. John, " bowing His head, He gave up the ghost ". There is no ambiguity here in S. Matthew's using the aorist tense /cpafa? — /cpafa? (f)0)vfj fjue<yd\r] dcf)f)Ke TO Trvevpa, cum clamasset voce magnet emisit spiritum. S. Mark speaks much more hesitatingly : a<£et<? $(avT]v fjLeydXrjv, emittens vocem magnam. We must explain this by S. Matthew: "yielded up," emittens ; that is, cum emisisset, " when He had sent forth ". Euthymius thinks that Christ commended His Mother to S. John between that great cry and His giving up His spirit. The contrary appears to be the fact from S. John, who says that He had done this a long time before. For he says that Christ, before He bowed His head and died, cried out, " It is finished ". The followers of Luther and Calvin strangely pervert the meaning of this word, as if it had been the intention of Christ to take away the Sacrifice of the Eucharist and all our satisfaction, and meant to say that all sacrifices are now ended, and none are to be offered henceforth ; for all satisfaction and all our sanctification were now perfected. But Christ did not speak of the satisfaction of sacrifice, but of His own Passion. He meant that this was completed ; that is, that all that He had to suffer was completed, and nothing remained to be done but to lay down His life, which He had only taken that He might die, and had only kept to that end. For these words are to be explained according to the harmony of time, place, and the subject matter. It was the season of the Passion. Christ was hanging on the cross. He had endured all the punishment He had to endure for us. He said, " It is finished " ; that is, there is nothing now remaining for Me to suffer. As if his friend should say to a~ patient who had to undergo amputation of his limbs, when the operation was over : " It is done ; you have borne all ; there is nothing more". In short, Christ only meant what S. Paul says (Rom. vi. 9). Granting for a moment that Christ spoke of the sacrifices and figures of the Old Law, as certainly many even of the Ancients under stood it ; as if He had said, " It is finished," that is, all the prophecies and figures of the Old Law are fulfilled which (as we shall show on verse 47) was signified by the rending of the veil : yet what has this to do with the taking away of the Sacrifice of the Eucharist ? what to the taking away of the satisfaction of good works ? The Ancients who received the above explanation believed both these doctrines. But the Moderns explain the words in question to mean that : " There is nothing now to be done either by us or by them to insure our salvation ". If so, why do we believe ? why are we baptised ? why do we take the Eucharist ? why are good works required of us even after the death of Christ, if we are absolutely saved only by those three words, " It is finished " ? There is another meaning latent in these words. Christ showed that He was willing to die then, and not before, and not after ; for He died not by any law of nature, but by His own will and for the sake of His office, and as He meant to satisfy the Father's will and decree ; and as He had not satisfied these before, He would not die before ; but when He had satisfied them, even though nature required Him to live some time longer, yet, lest He might appear to live even a few hours to no purpose after He had discharged His office, He willed to die. This is the meaning of " It is finished " ; as if He had said, " The time is come for Me to lay down My life ". And thus Pilate, not under standing the mystery, wondered that He was dead already (S. Mark xv. 44). Their opinion cannot be assented to who say that Christ, because He had endured greater sufferings throughout the night than the thieves, therefore died sooner than they. To increase the sufferings of Christ they diminished the mystery.
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And behold. S. Augustin (De Consens., iii. 19) rightly concludes that the word " behold " means that immediately upon Christ having given up His spirit the veil of the Temple was rent ; so that His death is proved to have been the cause of the rending of the veil, and, therefore, that when S. Luke(xxiii. 45) unites this with the darkness which happened while Christ was still alive, he does so by anticipation.
The veil of the Temple was rent in tiuo from the top even to the bottom. S. Mark (xv. 39) writes to the same effect. It is a mystery the meaning of which has been differently explained by different authorities. i. The greater number say that it was that the ancient sacraments and types, which scarcely the most learned of the Doctors of the Law understood, were rent and laid open that all might penetrate into the very Sanctum Sanctorum, which had been separated by the veil - that is, into the very penetralia and most secret and occult mysteries of the Old Law ; for what appertained to the Hebrews in figure we, by the taking away of the veil, look upon, as S. Paul says, with open face (2 Cor. iii. 18). Origen (Tract, xxxvi. on S. Matt.}, S. Ambrose (x., On S. Luke), S. Jerome (in foe.), S. Cyril Alexandria (x. 37, On S. Jo/in), Theodoret (Orat. ix. on Dan), S. Augustin (On Ps. Ixiv., Ixx. ; Cont. FaiLst., xii. n ; and Serin, w. de Verb. Dom. sec. Joan), S. Leo (Serm. x. de Pass), Sedulius, and others are the authorities for this opinion. 2. Others think that the words signified the abrogation of the Synagogue. So S. Augustin (De Temp., cxiv.). 3. Others that the Passion of Christ was ended. For the flesh of Christ was signified by the veil of the Temple. And by the rending of the veil was meant either the piercing of His body, or the separation from it of His soul. So S. Cyril Jerusalem (Cat. xiii.); Theodoret (Dial. \. de Impatib). 4. Others say that the veil was as the clothing of the Temple ; and as the Jews, when in affliction, used to rend their clothes, so the Temple, like one mourning, rent its veil on the death of Christ. Sedulius thus expresses it (Carm. v.) : " Illud ovans templum, majoris culmina Templi Procubuisse videns, ritu plangentis alumni Saucia discisso nudavit pectora vela". That glorious Temple, seeing then the height Of a far nobler Temple overthrown, Like to a mourning follower rent its veil Baring its wounded breast. 5. Others take it as foreshowing the division and dispersion of the Jews (S. Hilary, Can. xxxiii. on S. Matt). 6. Others that the Temple, which had been holy hitherto, would henceforth be profaned. This is said by Theophylact. 7. Others that the way of the Holies was laid open ; as S. Paul says (Heb. ix. 8). That is, the gate of heaven was opened to us, which before the death of Christ was closed, and henceforth all who would might enter it. For the veil of the Temple was opposed, that no one but the high priest might enter into the Holy of Holies, and that only once a year, and not without blood : which was also a figure of heaven (Heb. ix. 24, 25). This interpretation with the above — No. I — as having the most authorities, seems, the best. And the earth quaked and the rocks were rent. That there was some mystery here cannot be doubted,, though not the same as in the rending of the veil. It is probable that Christ showed His Divinity by these two events. The divine presence and majesty is shown by the earthquake and the rending of the rocks, as in Ps. Ixvii. 8, 9 ; xcvii. 7-9 ; xcviii. I ; cxiii. 6, 7 ; Joel u. 10. The divine wrath that was hanging over the Jews may also have been signified (Joel iii. 16 ; Aggeus u. 22, 23 ; Ps. xlv. 7). A question may be raised as to the extent of the earth quake, like that of the darkness. Origen thinks that, like the darkness, it extended only over Judaea. The author of the book on the miracles of Scripture, falsely ascribed to S. Augustin, says (u. 3) that it extended farther, and over threw eleven cities in Thrace. It does not seem probable, however, that eleven cities should have been destroyed in a country where the people were innocent, and none in Judaea, the seat of the crime.
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And the graves were opened. It does not appear clearly from the Evangelists at what time the graves were opened. S. Chrysostom (in loc.\ thinks that it was while Christ was yet living, because they who rose accompanied Christ to hell. This does not seem to agree with the words of the Evangelist, who, although he does not say that the tombs were opened immediately after Christ's death, yet clearly implies that such was the fact. Theophylact, more in accordance with the history, thinks that it took place then, when also the veil was rent, the earth quaked, and the rocks were divided. But there is this difficulty. As the tombs were opened only that the dead might rise, or to testify that they had risen, and those dead rose only by their resurrection to bear witness to the Resurrection of Christ, it would appear useless that they should have risen before Christ did so. For what could they have done in the meantime ? Again, it seems most probable that Christ visited those who rose while they were yet in Hades, as He did the other dead who were there, and took them with Him thence, that they might rise with Him when He rose. Lastly, in verse 53, S. Matthew says : "And coming out of the tombs after His resurrection, came into the holy city and appeared to many ". The words seem to imply that they rose only after Christ's Resurrection. From these premisses Origen, S. Jerome, and Bede conclude that they rose after the Resurrection of Christ ; although the two last think that the tombs were opened immediately after His death, though the dead did not rise till after the Resurrection of Christ. But why were the tombs opened immediately if the dead were not to rise ? It may appear more probable that the tombs were not opened, and that the dead did not rise until after Christ had risen ; but that S. Matthew, when He began to relate the miracles which happened on the death of Christ, joined this also to the others, the cause of which, as of the rest, was the death of Christ. Why those dead rose is a question that may rightly be asked. The answer would not be difficult. Christ desired to have companions end witnesses of His Resurrection : for if He had risen alone He might have been thought a phantom ; but when He had others with Him, who rose at the same time as He did, He could easily show that He could rise, because He raised them. For this reason they who rose are said to have appeared to many in the city. This was a proof of singular love. For He chose to die alone who would not rise alone. For the thieves who were crucified with Him were not crucified by Him, but by their own crimes. But they who were raised with Him were raised by Him. His death was the cause of our resurrection : the cause of our death is ourselves. It has been asked whether they who rose again with Christ died again ? It is the opinion of Theophylact that they did. The opinion of those Moderns who think that they did not, but were taken by Christ to heaven with Him, seems better. For what would they have done among the living who had received a taste of the divine glory ? Their condition would have been worse than if they had never been raised at all ; for they would have been recalled from Abraham's bosom, where they were in rest, and brought back to a life of turbulence, to remain in it for some time, and then to die again. And what if, in the bosom of Abraham, where we must believe them to have been, as the Evangelist calls them saints, they were certain of salvation, while in this life they were not so, for they might sin again ? If they had risen to die again they would have appeared not to many, as the Evangelist says, but to all. For they would have lived among men as they did before they died, and as Lazarus did after He had been raised by Christ. But now that, as the Evangelist says, they appeared to many, he signifies clearly that they did not appear in common to all, but only to those to whom the Resurrection of Christ was to be confirmed. And even Christ Himself, because He was not to die again, but shortly to return into the heavens, was not seen by all, but only by the Apostles and other faithful witnesses, as S. Peter says (Acts x. 41) ; nor did He live with them after His death as He had done before it, daily, and in an ordinary manner ; but He now appeared, now disappeared.
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Came into the holy city and appeared to many. Jerusalem was called the Holy City, not as being so at that time — for it had recently been defiled by the blood of Christ — but because it had formerly possessed the Temple of Solomon and the Holy of Holies. So S. Jerome and Bede explain it. In like manner, S. Matthew, after he became a disciple of Christ, was still called a publican, because he had been one before. Why they did not appear to all has been explained in the preceding verse.
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Now the centurion and they that were with him luatching Jesus, having seen the earthquake and the things that were done, ^^vere sore afraid, saying : Indeed this was the Son of God. S. Mark (xv. 39) gives another reason for the excessive fear of the centurion and the soldiers : " And the centurion who stood over against Him, seeing that, crying out in this manner, He had given up the Ghost, said : Indeed this man was the Son of God ". Each cause, we may believe, moved the centurion — the great cry, the darkness, the earthquake, and the other miracles which S. Luke (xxiii. 47) describes in a few words : " Now, the centurion, seeing what was done, glorified God, saying : Indeed this was a just man ". The fear of the soldiers is not difficult of explanation. They feared lest the divine vengeance should be directed against those who had been instrumental in so unjust a death ; for they acknowledged Christ to be the Son of God, who, they thought, would not suffer the death of His Son to be unpunished. S. Luke says that the centurion glorified God and confessed Christ to be indeed the Son of God. The Hebrew expression, " to glorify God," means to give glory to Him, to acknowledge our offence or His glory and majesty, as S. John ix. 24 ; Joshua vu. 19.
Indeed this was the Son of God. So S. Mark. 'But S. Luke says : " Indeed this was a just man " (xxiii. 47). S. Augustin (De Consens., iii. 20) explains the difference by .saying that the centurion either said both — that Christ was the Son of God, and was a just man — and S. Matthew has related one, and S. Luke the other ; or S. Luke wished to explain in what sense the centurion called Christ the Son of God — that is, not that he thought Him such by nature, but in that sense in which all just men are called the sons of God (/>.$•. Hxxxi. 6). This opinion of S. Augustin is probable ; but it is more likely that the centurion applied both expressions to Him, considering a just man the son of God. Not perhaps that he called Christ a just man in the ordinary sense — for these miracles did not take place at the death of other righteous men — but he called Him just, as He was called by others who believed in Him. My own firm opinion is that the centurion was moved by the multitude and greatness of His miracles to believe in Christ. S. Luke, moreover, says that the whole multitude of them " that came together to that sight, beholding the things which were done, smote their breasts and returned " (xxiii. 48). They returned as if acknowledging their fault, and abhorring the wicked ness of that innocent death. Verse 55- And there were many women afar off. S. Mark says the same. S. Luke adds, "And all his acquaintance " (xxiii. 49). This, however, cannot be taken in a general sense, as the disciples had almost all fled. But as there were women present who were known to Him, and as S. John was among them (xix. 26), S. Luke said that "all His acquaintance were there," not meaning, probably, that all were present, but that all that were so stood afar off. This is not opposed to what S. John says (xix. 25), that the Mother of Christ and the beloved disciple stood by the cross. For they were both near the cross and afar off— near, to see His sufferings and hear Him speak to them ; and afar off, because they were not so close to the cross as the soldiers who had the custody of Christ, and the multitude of Jews who passed their revilings upon them. The expression of S. Matthew, " afar off," does not imply that the women who were near the cross came from a distance, for this is asserted soon after: "And the women that were come with Him from Galilee following after saw the sepulchre and how His body was laid," but that they were afar off from the cross ; which is also the meaning of the Greek pdicpoOev dewpoixrai.
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Who had followed Jesus from Galilee, ministering unto Him. The Evangelist describes a threefold office of these devout women : i. They were where the Apostles who had said that they would die with Christ dared not be. 2. They had left their homes and country in Galilee and followed Christ. 3. They ministered to Him. They did this by attending on Him and supplying Him with things needful, as related by S. Luke (viii. 3). Because faithful men were wanting, jt pleased God to raise up women to be witnesses both of the death and burial of Christ ; for even the Apostles would have been unable to assure us that Christ had truly risen from the dead unless for these women, who could declare to His having been truly dead and truly buried. The death and burial of Christ are proved by the word and testimony of the women ; His resurrection by those of the Apostles.
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Among whom was. S. Luke implies that there were many more. S. Matthew only names three, both because these were more known and had been more active in their ministrations, and because, while the rest were absent, these kept their stations to the end of the burial, as in verse 61. We except the Mother of Christ, than whom none was better known, and none more zealous in attendance upon Him. She was not at His burial, perhaps because John, to whom she had been commended by Christ before His death, had taken her to his home, lest she should die of grief.
Mary Magdalene. The sister of Lazarus and Martha (S. John xi. 5), as is the general belief, though some think (from 5. Luke viii. 2) that she was of Galilee, and had no connection with Lazarus. Out of her Christ had cast seven devils (S. Luke viii. 2). And Mary, the mother of James and Joses. In the Greek 'Icoo-fj (Jose). She was the sister of the Mother of the Lord, as has been shown chaps, x. 3, xii. 46. S. John says (xix. 25): "Now there stood by the cross of Jesus His Mother and His Mother's sister, Mary of Cleophas, and Mary Magdalene ". Mary, the wife of Cleophas, and Mary, the mother of James and Joses, was the same person. She is called Cleophae from her husband, and Jacobi and Jose from her sons. This James was the Apostle. He was called " James the Less ". He is the author of the Epistle, and he is called " the brother of the Lord," and "the son of Alphseus ". He was the first bishop of Jerusalem, as stated on chap. x. 3. Alphaeus was the cognomen of Cleophas, the father of James. And the mother of the sons of Zebedee. S. Mark (xv. 40) calls her by another name — Salome. To this is to be referred what S. John has related (xix. 31 to 37) but the other Evangelists have passed over: " Then the Jews, because it was the parasceue, that the bodies might not remain upon the cross on the Sabbath clay (for that was a great Sabbath day), besought Pilate that their legs might be broken and that they might be taken away ". We have spoken of the parasceue and the great Sabbath day on chap. xxvi. 2. The unwillingness of the Jews to allow the bodies to remain on the cross on the Sabbath day was a senseless and revolting piece of hypocrisy. They did not think it contrary to religion to crucify the innocent Christ, to go to Pilate on the very day of Pasch, to ask him for soldiers to guard the tomb, to seal the stone ; but they did think it so to leave the bodies on the cross that day. S. John adds : " The soldiers therefore came, and they broke the legs of the first and of the other that was crucified with him " (verse 32). It was apparently the custom to break at times the legs of those who were crucified, that they might die more speedily. This cannot be considered a singular event, for in this case the Jews would scarcely have ventured to make application to Pilate. S. John proceeds : " But after they were come to Jesus, when they saw that He was already dead, they did not break His legs; but one of the soldiers with a spear opened His side, and immediately there came out blood and water". This piercing of the side of Christ was done at once by the insolence of the soldier and the divine counsel. Of the former, as he took it amiss that Christ had died in so short a time, and had escaped his intended torture, and the contumelies of the Jews and the soldiers. When, there fore, he found that he could not torment the living he insulted the dead. The divine design ordered it that blood and water, the symbols of our salvation, should flow thence, as all the ancient authorities agree. For we are redeemed by the blood of Christ, and washed by the waters of baptism, with which, as it were, His blood is mingled. By the blood the Eucharist, by which we are nourished, and by the waters of Baptism, by which we are born, the two chief sacraments of our salvation are signified. Christ is therefore said to have come through water and blood. There are three witnesses who bear testimony to Christ on earth (i S. John v. 6) — the Spirit, the water, and the blood. The Spirit who descended upon Christ and testified that He was the Son of God ; the water and the blood which issued from His side after His death. This, as it was not merely human, showed Him to be, not a mere man, but God. S. Cyril of Jerusalem has treated fully of this in his thirteenth Catechetical Lecture. The assertion of Calvin, therefore, on the subject is profane, and opposed to the divine intention. He says that the flow of blood and water from the side shows that it was a natural event, whereas S. John himself says that it was supernatural (verse 35). Because it appeared to be incredible he affirms that it did happen, and that he saw it and related the truth. That Christ's legs were not broken is taken by S. John to be a mystery that the Scripture might be fulfilled (Exod. xii. 46 ; Zach. xii. 10). The latter prophecy was not fulfilled at that time wholly, but it began to be so. They pierced Christ, then, which was one part of the prophecy, but it will not be until the Day of Judgment that they shall look on Him ; as S. John explains (Apoc. i. 7). Verse 57- And when it ivas evening ("sera"). " Sero" here does not mean that it was actually evening, but that it was inclining towards evening. If it had been actually evening it would not have been lawful to take Christ down from the cross and bury Him ; because the rest and observation of the Sabbath began with evening. For this reason they hastened His burial ; for, if the Sabbath had begun, it would not have been lawful to perform it, as is said by S. Mark (xv. 42) and S. Luke (xxiii. 54). There came a rich man of Arimathea. S. Luke (xxiii. 51) says that Arimathea was a city of Judaea. Eusebius says that it was formerly called Ruma and Remptis. It was in the tribe of Judah {Judges ix. 41 ; 4 Kings xxiii. 36). Who also himself was a disciple of Jesus. He gave his reason secretly for desiring to take charge of the burial of Christ. S. John describes him as " a disciple of Jesus, but secretly for fear of the Jews" (xix. 38). S. Mark (xv. 43) calls him "a noble counsellor," euffytfpmv j3ov\evTijs : " Who was also himself looking for the kingdom of God ". S. Luke speaks to the same effect (xxiii. 51), adding that he had not consented to the counsel and doings of the Jews, so that it would appear that he was not only a counsellor, but that he had also been present at the council in which they deliberated about seizing Christ, and putting Him to death, and had not agreed with them.
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He went to Pilate. Before the Sabbath had begun (S. Mark xv. 43 ; S. Luke xxiii. 52). It was not lawful to take down and bury the bodies of criminals without the permission of a judge (lib. \.ff.j De Cadav. P2iniend.). Joseph, therefore, asked the body of Christ from the governor.
Then Pilate commanded that the body should be delivered. S. Mark (xv. 44) says that Pilate wondered that Christ was dead so soon, and that he sent for the centurion to enquire whether it were really so ; and when he knew the truth he gave the body to Joseph. It is possible that Pilate may have suspected deceit, and thought that Joseph, a disciple of Christ, though a secret one, had asked for His body while He was yet alive, that under the pretence of burying Him he might deliver Him from the cross and death. All this was done by the divine counsel, that the judge himself who had condemned Christ might know from the testimony of the centurion and the others who guarded Him on the cross that He was truly dead, and might bear witness to His death : that none might say hereafter that He had not truly risen (not having truly died), but had been taken down from the cross alive, and shut up in a tomb. It may, perhaps, be matter of wonder that neither the Apostles, nor the others who openly professed themselves Christ's disciples, should have performed this office for Him, but that it should have been left to Joseph who was a secret believer, and to Nicodemus, who, as S. John says (iii. 2 ; vu. 50), was another. S. Ambrose (On S. Luke x.) says : " Why did not the Apostles, but Joseph and Nicodemus, the one a just man and constant, and the other in whom was no guile, bury Christ ? That burial was one in which there could be no fraud or deception ; all room for tergiversation is done away, and the Jews are rejected by their own testimony. For if the Apostles had buried Christ themselves, it might have been said that He had not been actually buried, whom the Jews feign to have been carried off."
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Wrapped it in a clean linen cloth. It was, without doubt, to honour Christ that Joseph wrapped His body, not in any kind of ordinary linen, but in such as was fine and new, and which S. Mark says he bought for the purpose (xv. 46). Although the Ancients saw a divine mystery in the fact, it was becoming that the body of Christ, which was most pure, should be wrapped in linen both clean and new.
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And laid it in his own new monument, which he had hewed out in a rock. This also was done to honour Christ ; and for this reason this entombment is so carefully described by the Evangelists. Joseph laid Christ not in any ordinary tomb, but in his own, which, as S. Matthew says, " he had hewn out in the rock ". This was done, not by his forefathers, but by himself ; and the tomb was not built of stone, but was hewn out. Only the great and illustrious are buried in this style. S. Luke adds : " Wherein never yet had any man been laid " (xxiii. 53). S. John adds what the rest omit : " That the body was inclosed with spices, as the manner is of the Jews to bury" (xix. 39, 40). We see that Joseph and Nicodemus omitted no kind of honour to the tomb of Christ. But His body was then dead, and what could they do for the living? The Ancients saw a mystery in this also. They say that the tomb of Christ should resemble His mother's womb, in which there never was any other. Christ must be both purely conceived and purely buried. This also all tends to prove the truth of the Resurrection : as Bede, Theophylact, and Euthymius observe. For if the tomb had not been a new one, the Jews might have said that it was not Christ who rose from the dead, but some other person who was buried in the same place. If the tomb had been built of stones, they would have said that the disciples had dug under them and carried off the body, nothing of which could be said of a tomb hewn out of a rock. This has been pointed out by S. Jerome and Bede. This also applies to the rolling of the stone described by S. Matthew (verse 60) : " He rolled a great stone to the door of the monument, and went his way ". It could not be said that Christ not being really dead, the stone was removed and He escaped ; nor that the disciples had opened it, and stolen the body. Bede, on this passage, describes the tomb from the account of those who (religonis causa} had visited Jesusalem in his time, as being round, hewn out of the rock, of such a height that a man, standing up inside and raising his arms, could scarcely touch the top. It had an entrance from the east, at which the great stone was rolled and placed against it. In the north part is the tomb itself; that is, the place of the Lord's body, made of the same rock. It is seven feet in length, and it is higher than the rest of the floor by three palms' breadth. It is open, not from below, but on the whole south side, whence the body was brought in. The colour of the tomb and sepulchre is red, or red mixed with white.
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And there were there Mary Magdalene and the other Mary. On Mary Magdalene see verse 56. The other Mary is the mother of James and Joses, of whom we have also spoken on verse 56. It is plain from S. Mark (xv. 47) that this is she who is to be understood here by the name of " the other Mary ". S. Matthew, when he speaks of the other Maries, always puts Mary Magdalene first, and by " the other Mary " he understands the mother of James and Joses, as in chap, xxviii. I. They were present to see where the body of Christ was laid, that they might return after the Sabbath and anoint it (S. Mark xv. 47 ; xvi. I ; 5. Luke xxiii. 55).
27:62
And the next day which followed the day of preparation. That is, the Sabbath, on which day the Jews, that year, kept the Passover, as explained chap. xxvi. 2. The cJ lief priests and Pharisees came together to Pilate. These placed their whole religion in an even superstitious observance of the Sabbath ; yet they were so blinded by their hatred of Christ that they violated it ; for it was not lawful for them by their law and tradition, on the Sabbath, and that the day of the Pasch, to approach a judge : to ask for soldiers : to bring armed men to the sepulchre : or to seal the tomb.
27:63
We have remembered. They would rather blame their own negligence and forgetfulness than seem careless in guarding a man now dead. They speak as if they had previously forgotten the point — " We have remembered " — and that Pilate might not wonder at their not having asked for a guard of soldiers at first, and their asking it now that Christ was buried.
That that seducer said while He was yet alive, After three days I will rise again. Christ had not said that He would rise again after three days, but on the third day (xvi. 21 ; xx. 19). The opinion of those who explain " after " by " within " three days, or on the third day, as the Latins say, seems correct For if the priests and Pharisees had understood Christ to say that He would not rise till after three days had been completed, they would have had no reason to fear that the disciples would steal Him away in the interval. It is indeed most improbable that they would have attempted such athing before the day He Himself had named. Again, they would have taken care to watch the tomb not only during those days, but for many days after, as He did not signify that He would rise immediately after the third day, but that He would not do so before it, as in 5. Mark viii. 31 : " He began to teach them that the Son of man must suffer many things, and be rejected by the ancients and by the high priests and the scribes, and be killed, and after three days rise again ".
27:64
Command therefore the sepulchre to be guarded until the third day. As when they asserted before that Christ had said, " After three days I will rise again," the word " after " did not mean that the three days must be passed before He would rise from the dead ; so here wrier; they say, " until the third day," the word " until " does not mean, as it usually does, the beginning but the end of the third day ; as if they had said, Command the tomb to beguarded, until the third day has passed. And steal Him. The Greek adds VVKTOS, noctn, " by night," e\0ovres K\e- The passage may be read, " Lest they come by night and steal Him away," or " lest they come and steal Him away by night ". The meaning will be the same.
And they say to the people, He is risen from the dead. As if their meaning were, " They would not say this to us, who are men of learning and refinement, and should by no means believe them, but they might make such an assertion to the ignorant multitude, which yields easy faith to every rumour ". The Jews used to say, what the heretics do now, that Christ had no disciples but the rude and ignorant. So ^S. John vu. 47, 48, 49.
And the last error should be worse than the first. By the " first error " they meant that Christ, while alive, persuaded the people by miracles, performed by diabolical agency, that He was the Son of God ; " the last " would be, if the disciples persuaded the people, that He had risen from the dead. This would be worse than the first, because the first was contained in it. For if He had risen, which is of all things the most difficult, they would believe the more readily that all He had taught during His life was true.
27:65
You have a guard. Some think that they had a military force for the protection of the Temple. That there were armed men kept for this purpose is certain, because, among other officers, mention is made of a o-rpar^o? or dux. These suppose Pilate to have answered, "You have a guard," as meaning that it was needless to ask for what they had already. If they had soldiers they would have been confined to the protection of the Temple, and could not have been employed in any other manner. If Pilate spoke of a Jewish soldiery, these could only have been of the priestly tribe, because to them alone was confided the protection of the Temple, and what need to offer these money, to feign what they did about the stealing away of the body ? They would have been certain to say this of their own accord. Some take the words, " You have," e^ere, for the imperative, and that Pilate meant to command them : " Go and take ". This is an error. The word here is an indicative, and means that Pilate did not command or direct them to take a guard, but merely granted one : " Whatever military force I have is in your power ; go, keep the tomb ". This is rightly expressed by Juvencus in the following lines : " Et Pilatus ad haec, miles permittitur, inquit, Servate ut vultis, corpus tellure sepultum ". Said Pilate, " Soldiers shall for this be found, Keep you the body, buried in the ground ".
27:66
And they, departing, made the sepulchre sure. The Greek is ao-<£aXi'£&), " to make safe ". The same word is used, in verses 64, 65, by the Pharisees to Pilate, and by Pilate to the Pharisees, when he said, " Go, guard it as you know ". The words that follow are to be united thus — although separated by hyperbaton, or transposition— as if it were written, " They made the tomb sure with a guard, having first sealed the stone ". They sealed the stone with a ring, or something of the sort, that the disciples might not come while the soldiers slept and open the tomb — in which case the theft would have been discovered by the seal having been broken — nor the soldiers themselves be bribed by the disciples to give up the body. So Darius sealed, with his own ring, the den of lions into which Daniel was thrown (Dan. vi. 17), that no one might say that he had delivered the Prophet by stealth, or that others had entered the den and slain him, and given out that he had been killed by the lions. The diligence of the priests in darkening the divinity and glory of Christ was wonderful ; but the Divine Providence, which made use of their labours and artifices to publish it, was more wonderful. The priests feared lest the disciples should persuade the people that Christ had risen, as He had foretold. They employed keepers to this end : but these very persons bore witness, not to the people, but to the priests themselves, and to the Pharisees, by whom they were employed, that Christ had risen (xxviii. 11). They sealed the stone of the sepulchre that no one might steal the body ; but the stone itself, carefully guarded as it was, certified that the body of Christ was not removed from the tomb by force or fraud, but was raised by divine power. Nothing is closed, nothing is sealed to God ; but " He catcheth the wise in their craftiness, and disappointeth the counsel of the wicked" (Job v. 13), and " The wisdom of this world is foolishness with God ". For it is written, " I will catch the wise in their own craftiness" (i Cor. iii. 19). S. Hilary says well: "Their fear that the body would be stolen, and their guarding and sealing the stone, are a proof of their folly and unbelief. For they desired to seal the tomb of Him, whom, according to His own saying, they beheld, when dead, risen from the sepulchre."
27:1
v. 1 mane autem facto consilium inierunt omnes principes sacerdotum et seniores p.opuli (cum scribis et universe concilio, additur Marc. 15,1, ita ut haec sessio satis distinguatur a priore 14,55) adversus leswni, ut eum morti traderent; cum iam narratum esset Christum esse ab eis reum mortis declaratum, hie solum refertur eos deliberasse ea mente et consilio, ut quod statuissent reverain opus deduceretur. Ipsis enim ius gladii iam non erat, uti patet ex loan. 18,31 ; id quod Maimonides quoque fatetur scribens : quadraginta annis.ante vastationem templi secundi ablata sunt iudicia capitalia ab Israel (cf. Ugolini f 1. c. XXV p. 1147). Neque obstat quod postea Stephanus et lacobus frater Domini a ludaeis lapidati sunt ; id enim seditiose agebatur et tumultuarie ! . Debebant itaque a procuratore romano impetrare ut sententiam mortis ratam haberet. Quare dicendum erit cum Cai. lans. Schegg eos consultasse quaerentes, quid potissimum contra Iesum obiicerent coram Pilato, cum probe scirent, si peterent a procuratore mortem Iesu tamquam blasphemi , se parum apud eum effecturos esse. Accusationes itaque illas quas postmodum apud procuratorem deferebant in ea sessione iam esse excogitatas et praeparatas valde est probabile. Quaerunt etiam quo loco haec sessio habita sit. Censent aliqui (etiam Didon) earn esse celebratam in conclavi caesi lapidis (vide supra p. 395) ; proinde Iesum esse adductum ad templum , sed talmudistae referunt synedrium quadraginta annis ante excidium templi migrasse ex illo conclavi (cf. Ugolini XXV p. 1146). Quare in palatio Caiphae hanc quoque sessionem esse habitam certum videtur. Convenisse autem synedristas iterum mane, cum dies esset factus, existimant, ut legitimo concilio Iesus iudicaretur, cum prius illud nocte habitum fuisset contra iuris praescriptum (cf. Friedlieb], Quanta sedulitate adversarii Iesu egerint quantoque studio, merito monent S. Hier. Pasch. . - Vincula Iesu iniecta in hortp et quae gessit dum ad Caipham adducebatur (loan. 18,12. 24) videntur esse relaxata, dum interrogabatur (fortasse, tit appareret eum posse liberese defendere). Nam nunc dicitur explicite y.al ^cavrsg aurov aTrvfyayov et cum eum vinxissent abduxerunt
Synedristae tradunt Chriistum Pilato, ut occidatur. ludas tali exitu in desperationem agitur, argenteos a se proiicit , scelus fatetur, se suspen'dit. Eius pecunia emitur ag-er. Eandem sessionem quam noctu habebarit protractam esse usque mane opinantur aliqui (cf. Schegg}', at aliqua noctis quiete interposita alteram sessionem mane esse institutam plerique censent idque recte; nam Luc. 22,66 dare dicitur : et utfactus est dies convenerunt seniores plebis etc. idemque satis etiam alii duo synoptici innuunt;
27:2
v. 2 et vinclum adduxerunt eum et tradiderunt Pontio Pilato praesidi; nota tradiderunt., eadem voce Ghristus id praedixerat 20,18. 19. Erat Pilatus procurator luclaeae per decem annos (26-36 p. Ch.) ; proprius eius titulus ratione muneris est ImrpVKOt; procurator, uti vocatur in illo loco Taciti : auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat (Annal. 15,4.4) et . eim-po-rao; nominatur a losepho de bello iud. 2,9. 2, sed etiam appellatur ^yep.t6v (Antiq. 18,3,1). Gumenim Archelaus, filius Herodis , ab Augusto imperatore regno esset privatus, ditio eius Syriae provinciae est contributa et in ludaeam mittebantur procuratores cum summa potestate (cf. Antiq. 17, 13. 5 et!8,l. 1) cum iure gladii(de bell. iud. 2,8. 1). Pilatus inter procuratores ludaeae erat quintus; apud Philonem in epistola ab Agrippa I scripta accusatur duritiei, crudelitatis , corruptionis , insolentiae, caedium et quae losephus narrat Antiq. 18,3. 1 et de bello iud. 2,9.2 seq. hanc eius indolem omnino demonstraat (cf. Schitrer 1. c. I p. 488 seq.). Tandem propter caedem multorum Samaritanorum apud Vitellium Syriae praesidem accusatus ab eo iussus est Romam proficisci , ut ad obiecta a ludaeis crimina coram imperatore responderet (Antiq. 18,4.2). Ita ludaea ab eius saevitia liberata est. Refertur eum in multas incidisse calamitates et demum sibi ipsi manum intulisse (cf. Euseb. h e. 2,7; aliaque apud Schurer p. 492). Cur Iesus traditus sit Pilato, tres affert rationes S. Thorn, sell, quia ludaei non habebant indicium sanguinis, quia volebant Iesum manifeste occidere , ut farna divulgaretur, demum cum Christus pro omnibus voluerit mori , ideo voluit ut omnes con- . gregarentur, tarn ludaei quam gentiles; ita inceptum est impleri illud : astiterunt reges terrae et principes convenerunt in uiium (cf. Act. 4,25-28). . ' . . Utrum ludas ea spectarit et audierit quae in domo Gaiphae agebantur, necne, non dicitur; eum adfuisse multi existimant. Ex modo narrandi videtur consequi , turn demum ludam facinus abhorruisse , cum cerneret Iesum tradi Pilato ; inde enim manifestum erat synedristas ei mortem moliri ignominiosam
27:3
v. 3 tune videns ludas qui eum tradidit quod damnatus esset (scil. Iesus) , poenitentia ductus retulit triginta argehteos principibus sacerdotum et senioribus; inde concludunt ludam antea fortasse existimasse fore ut Iesus se manibus adversariorum eriperet, sicut alias fecisset (cf. S. Thorn. lans.} ; accidit ludae cjuod hominibus facinorosis solet accidere, ut perfecto demum scelere magnitudo eius intellecta sit (ut ait iam Tacitus, Annal. 14, 10). Prius enim mala concupiscentia excaecatus et impulsus ad crimen magnitudinem eius non expendit; adeo enim pessimo desiderio instigatus erat , ut tot verbis Christi et minis nihil flecteretur, sed eaeco quasi impetu rueret ad faeinus. Verum solent rei, ut Lamy adnotat , sera aestimatione demum intelligere magnitudinem facinorum, ubi perfecere. Gorripitur itaque ludas horrore sceleris admissi; pecunia quam antea adeo cupide appetierat, iam ei est oneri et abominationi ; factum vult infectum reddere ; quare properat ad eos qqibuscum pactum inierat et pecuniam sceleris mercedem eis refundere vult. Sed quaeritur, ubi eos adierit; censent aliqui statim in domo Caiphae ludam crimen suum esse confessum et reddere voluisse pecuniam , quam cum illi nolient accipere eum properasse ad templum et proiecisse argenteos (cf. Maid. Lap. Schegg) . Sed ex v. 2 aliud colligendum videtur. ludas videns Christum adduci ad Pilatum eique tradi demum e suo scelere quasi evigilat, et si in domo Caiphae eos adiisset , cur ab iis dure repulsus festinaret in templum , ut ibi abiiceret pecuniam? Vix cogitari poterit eum voluisse apud Deum templi ea oblatione facta, expiare culpam. Proinde probabilius videtur eum statim properasse ad sacerdotes in templum i. e. ad eos ex synedristis qui concilio mane habito Iesum non comitati sunt ad Pilatum sed abierunt in templum. l^eque enim cogitandum est omnes synedristas .vel etiam omnes principes sacerdotum sese contulisse ad Pilatum, sed plane assumi debebit quod iam S. Thorn. Cai. lans. Maid, monent quosdam ex eis abiisse in templum sacerdotalibus functuros muneribus. ludas crimen fatetur : dicens : peccam, tradens sanguinem iustum, gr. sanguinem insontem; soil, ut Euth. addit, dc, .TO pOvivat, ut effunderetur (cf. Deut. 19,10. 13); licet ipse venditi sanguinis iusti auctor esset , tamen ementium infidelitatem professio vendentis arguit (S. Hzl.)' at illi dixerunt : quid ad nos? tu mderis; quid nostra refert vel interest ? quid ad nos spectat , si tu peccasti? tuum est; tu tibi consulito et eulpam tuam ipse portabis. Dure et cum irrisione eum abiiciunt, uti contingere solet iis qui tamquam instrumenta aliis inservierunt ad perpetranda crimina. Ceterum, ut Euth. ait, haec dicentes testimonio ludae scelus fatentis assensi sunt et veritatem licet inimici confessi sunt; an nihil eorum intererat, qui erant eiusdem facinoris cooperatores, immo et auctores (lans.)^ caecitas et perversitas mentis , o duritia cordis , dum etiara possessus a daemone flectitur ad poenitentiam reatus sui , nolunt recognoscere quod male egerint, sed dicunt : quid ad nos? quasi ipsi nihil mail admiserint, nee curant de reatu proximi (S. Pasch.}. ludas autem pretium sanguinis abominatus et a sociis sui criminis dure repulsus et irrisioni habitus maiore corripitur furore et desperatione
27:5
v. 5 et proiectis argenteis in templo (in templum) recessit ; ei; TOV vaov, alii praeferunt ev TW vaw explicantes ludam prae animi perturbatione et furore in ipsum penetrasse sanctuarium , quo solis sacerdotibus , intrare licebat (Schanz), alii priorem lectionem retinentes et vao'v quoque de sanctuario accipientes ita exponunt, ut ex atrio sacerdotum argenteos proiecerit in sanctuarium (P.); alii tamen vaov sensu latiore de vestibule templi vel de toto aedificio templi, uti loan. 2,20 habetur, accipiunt (Lamy , Am. Fil. Keil) atque id recte fieri posse videtur, cum etiam 2 Par. 15,8 et 29,7.17 nSw (vestibulum , porticus) apud LXX reddatur vao';. Verum diabolus qui ad scelus patrandum eum excaecaverat et instigaverat , iam scelere perpetrate , uti facere solet , eius atrocitatem ita exaggerat , ut ad desperation em eum propellat, et tantis eum exagitat sfcimulis, ut imserrimus ille sibi ipse mortem tandem inferat , et abiens laqueo se suspendit, uti olim Achitophel, vir perfldus fecerat 2 Reg. 17,23; desperavit Judas , uti Cain : maior est iniquitas mea quam utveniam merear (Gen. 4-, 13); neque enim permisit eum diabolus sic poenitentia duci quo ad Christum iret in quern peccaverat (Euth.) et certe diabolus qui in eum intraverat (loan. 13,27) victimae suae nihil concessit quietis, donee in se illam quoque mortem Achitophel imitaretur cuius crimen et perfidiam longe superaverat. Observant autem merito ipsius ludae confessione et morte declarari innocentiam Iesu ; nam ipsa mors proditoris iis qui Christum damnarunt ora obstruit neque illis umbram defensionis relinquit; quid enim dicere possunt illi , quando talem proditor adversum se protulisse sententiam narratur (S. Chrys.}t Quid suspendio facto subsecutum sit, narrat Petrus Act. 1,18 xal Yevo'iAevo; IXaxr)c7ev peso? et pronus in faciem factus, praeceps, crepuit medius et diffusa sunt omnia viscera eius ; cecidit igitur ex eo quo se suspenderat in terram, quo casu ruptis visceribus crepuit. Cadere autem poterat, uti patet, variis de causis. Yel laqueus vel ramus arboris non erat sat iirmus, vel corpore intumescente decidit. Variae de eiu's morte feruntur narrationes fabulosae apud Papiam, quas refert Apolinarius in cat. Cr. ad h. L, Eulh. quoque et Theoph. Ex eo quod ludas poenitentia, ductus retulit argenteos etc. veteres quandoque refellunt errorem Manichaeorum ; qui diversas naturas conantur introducere et dicunt ludam proditorem malae fuisse naturae nee electione apostolatus potuisse servari , respondeant quomodo natura mala egerit poenitentiam (S. Bier.}. Aliquid enim boni agnosci potest in eius poenitentia, quod peccatum cognovit, confessus est et se fecisse doluit (Maid.}. Habuit quippe, ut S. Thorn, dicit, aliquid poenitentiae , quia poenitentia-debet esse media inter spem et timorem; ludas autem timorem et dolorem quidem babuit, sed spem non babuit; et talis est poenitentia impiorum/ Sap. 5,3 . Miram Origen.es sententiam ludae imponit : non secundum scientiam poenituit , sicut debuit poenitere ; existimavit enim praevenire in morte moriturum magistrum et occurrere ei cum anima nuda, ut confltens, deprecans misericordiam mereretur; propter quod ipse se iudicavit et condemnavit ; ad quae notat S. Pasch. : Origenes more suo quasdam movet opiniones... quae.nimirum cogitatio, si ei forte venit in meritem, etipsa de confusione fuit etnon ex doctrina niagistri . Ceterum Origenes claxQ docetabundantiorem tristitiam a diabolo ei esse submissam et ita a diabolo.eum esse absorptum in abundantiore tristitia.Narratumv.5fictumesseexZach.ll,13et2Sani.l7,23 J S r o/tem.fingit. Sacerdotes vero se praebent tales quales Christus descripsit : excolantes culicem, camelum autem glutientes (S. Hier. Rab. Pasch. Thorn. lans.}
27:6
v. 6 principes autem sacerdotes acceptis argenteis dixer.unt : non licet eos mittere in corbonam i. e. in thesaurum sacrum, in aerarium templi , in gazophylacium ; hebr. ]anjD oblatio; eo nomine TOV tepov Or^aupo'v appellatum esse etiam losephus testatur (de bell. iud. 2,9. 4 x.a'Xeiroa $\ x.op^avai;). Turpe lucrum in templo offerre prohibebantur ludaei Deut. 23,18; unde per analogiam colligebant nee pretium sanguinis esse Deo offerendum (Maid.}] nam dona iniquorum non probat Altissimus nee respicit in oblationes iniquorum (Eccl.. 34,23 ; Thorn.}. Sic autem se ipsos sermone et facto condemnarunt; quid pretium sanguinis est; si enim pretiam hoc sanguinis, perinde atque pretium meretricis , erat indignum corboria, et ludas male illud accepit, male quoquedpsi illud solverunt (lans.} pessimo consilio opportunitatem sibi ementes ad Christicidium perpetrandum ; vijdes hie eorum irigenium ; pecuniam ex ludae scelere in aerarium inferre nolunt, at Iesu necem persequi non verentur (Calm.}. Cavebant soil., ut S. Leo loquitur, ne sacros loculos pecunia cruenta polluerent; cuius cordis est ista simulatio? sacerdotum conscientia capit quod templi area non recipit; refutatur illius sanguinis taxatio, cuius non timetur effusio (serm. de pass. 6,3; M. 54,330). Si qua pecunia quae non iuste erat acquisita offerebatur, earn reddere oportebat ei qui obtulit. Qui si non reperiri potuit, pecunia ad publicam quandam utilitatem , ad aedificia, ad reparandas vias etc. erat expendenda (cf. Wimsclie p. 349). Ita etiam de pecunia ludae actum est; quando, non refertur; neque id statim vel eodem die factum esse ex modo narrandi colligi potest. Apte enim id subiungitur, ut narratio de luda et pretio sanguinis absolvatur, etsi ager post Christi mortem emptus sit ;
27:7
v. 7 consilio autem inito emerunt ex illis agrum figuli in sepulturam peregrinoyum ; diebus enim festis multi ludaeorum ex dissitis quoque regionibus (cf. Act. 2,9-1:1) Jerusalem convenerunt , quorum si qui morerentur sepulturae prospiciendum erat. Gives enim lerosolymitani, saltern ditiores, propria solebant haber'e sepulcra in suo quisque fundo (cf. 27,60). Ager figuli appellatur fortasse quia erat alicuius figuli qui ex eo fundo argillam ad vasa conficienda effoderat et qui argilla exhausta agrum vendidit;
27:8
v. 8 propter hoc vocatus est ager ille Haceldama , nomen hoc in graecis codicibus hoc loco non fertur ; assumptum autem est in aliis ex Act 1,18; NEH Sj3n hoc est, ager sanguinis usque in hodiernum diem; res itaque innotuit invitis utique sacerdotibus ; vides rursus eos a propria conscientia damnari? quia enim sciebant se hominis caedem coemisse , non iecerunt in corbonam, sed emerunt agrum in sepulturam; hoc vero et testimonium contra illos et proditionis argumentum fuit; nomen quippe loci clarius quam tuba caedem ab illis perpetratam omnibus proclamat (S. Chrys.}. Id autem non sine providentia Dei ad sceleris synedristarum memoriam servandam evenisse evangelista indicat eo quod taindiu nomen illud agro illi inditum permanserit apud omnes. Ostenditur hodie locus ille meridiem versus a valle Hinnom (cf. Schanz, Fit.}; ceterum per cursum saeculorum non semper idem locus perhibebatur ager ille sanguinis (cf. Socm-Ben^inund Syrien, Leipzig 1900, p. 101). Pecunia ilia qua Dominus traditus est et quasi venditus a proditore apostolo emptus est ager ; in hac autem emptione agri et emptione pretio triginta argenteorum docet nos evangelista duo vaticinia esse impleta, quae leguntur ler. 32,6 seq. Zach. 11,12. 13. Ea in unum quasi oraculum coniurigit et cum praeprimis emptionem agri efferre velit leremiae adscribit
27:9
v. 9 tune impletum est quod dictum est per Jeremiam prophetam dicentem : et acceperunt triginta argenteos pretium appretiati quern appretiaverunt a filiis Israel, arco uiuv 'lapaviX a parte filiorum Israel, quern igitur tali pretio aestimarimt a parte filiorum Israel , vel quod idem est : eo pretio aestimatus est a parte Israel. Qui enim eo pretio aestimavit vel qui aestimarunt , quasi nomine populi agere censebantur qui Iesum Messiam pro maxima parte repudiavit. Verba haec leguntur Zach. 11,12. 13, sed modo parumper alio. Ibi enim vates in antecedentibus personam egit Pastoris popuJi; verum grex exstitit satis contumax. Quare ad animos populi plane manifestandos postulat ab eis , ut sibi afferant mercedem pro officiis et beneficiis quae tamquam pastor iis praestiterit : et appenderunt mercedem meam triginta argenteos ; pretium vile pro munere; contemptum maximum eiostenduntsem'/e pendentes pretium ; eum tamquam mancipium vile habent. Iniuriam acceptam vates semper agens personam Pastoris i. e. Dei, Messiae perfert. ad Dei tribunal (secundum illud : in vacuum laboravi, ergo iudicium meu-m cum Domino , Is. 49,4) : et dixit Dominus ad me :prociice ilhidad lifjin (formantem, ftgulum] , decorum pretium quo appretiatus sum ab eis; vide meum Comment, in Proph. min. II p. 351 seq. Quod prophetae personam Pastoris populi agenti in visione contigit a populo, id evangelista statim iis verbis describit quibus patet designari modum agendi eorum qui populum repraesentabant. Pro pretio decoro dicit pretium pretiosi, vocem itaque ijsvr potius ij3jn (carus, aestimatus) interpres graecus explanavit. Gum apud prophetam ipse lahve dicat se eo pretio esse aestimatum a populo , patet cuius personam sustinuerit vates , patet insuper Iesum in quo oraculum re est impletum esse Deum. In eo autem quod pecunia quae apud vatem solvebatur Domino pro beneficiis praestitis agrum emerint , aliud cernitur expressurn quod apud leremiam designatur
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v. 10 dederunt. eos in agrum figuli, sicut constituit mihi Dominus; leremias enim, antequam populus foedifragus in exsilium eiicitur, iubetur a Domino emere agrurn ; quae emptio , uti designat populum esse dispergendum inter alienigenas , ita simul tamquam pignus statuitur a Domino se nullo modo terrain earn cedere vel relinquere alienigenis , verum in ipsa punitione se misericordiae esse memorem : adhuc possidebnntur domus et agri et vineae in terra ista ; ecce ego congregabo eos -de universis terris ad quas eieci eos in furore meo (ler. 32,7. 15. 37. 43; vide irieum Comment, in ler. p. 401). Evangelistam eo quod, leremias nominatur et empti agri fit mentio nos remittere ad illud leremiae caput iam indicant S. Aug. Bed. Rab. Pasch. Zacharias chrysopol. Anselmus laud. Alb. Thorn. Calm, et ex recentioribus praecipue Grimm (Einheit der vier Evang. p. 715-724) et Fit., et S. Aug. monet nomen leremiae ideo esse positum, ut lecto leremia etnon invento testimonio de triginta argenteis, invento tamen agro empto admoneatur lector utrumque (Zachariae et leremiae yaticinium) conferre et inde sensum enucleare prophetiae . (de' cons, evang. 3 n. 31 ; M. 34,1176). Nexiisautem quo eventusilli duo 'inter se coniungimtur in eo consistit, ut sicut Deus iubet agrum emi, ita ager hie emitur ea pecunia quae in vaticinio Domino solvitur; ergo utrimque ager ad Deum tamquam possessorem refertur; pprro sicut apud leremiam emptio agri praecedit dispersionem populi eamque significat fore, ita haec emptio, qua duces populi in pretio sanguinis ipsi suum fatentur scelus , etiam praecedit alteram populi dispersionem et cum soluti sint triginta argentei , etiam indicatur fore quod Zacharias 11,14-17 vaticinatus est de ingrati populi poeha et interitu (vide Comment, in Proph. min. II p. 354-358). Praeterea quemadmodum emptio agri apud leremiam simul est promissio et pignus fore ut Deus iterum populo veniam praestet et gratiam , ita licebit hoc quoque quod in illo eventu adeo est conspicuum ad illius eventus impletionem applicare, eo soil, modo ut dicamus in agro pecunia Domini acquisito exprimi vatieinium et pignus illius mysterii quod apostolus annuntiat Rom. 11,25-31 fore ut cum plenitude gentium intraverit in regnum Dei ei/iam Israel iterum inveniat gratiam (cf. Grimm 1. c. p. 720). Ita igitur utrumque sequentes monitum S. Augustini secundum quern evangelista nos docet conferre vatieinium (leremiae et Zachariae) enodare conabamur quo sensu in emptione agri id exprimeretur quod leremias emens agrum iussus est a Domino portendere. ditus emptus sit ager pro sepultura peregrinorum significari morte Christi veram quietem esse comparatam iis qui hie velut advenae et peregrini degant (similiter S. Thorn. Salmeron tract. 25 jn tomo 10, Lap. Sylw. lib. 8 cap. 6 qu. 7). nium hoc per quandam malitiam esse ex libro leremiae sublatum (demonstr. evang. lib. 10; M. 22,745).
27:11
v. 11 Iesus autem stetit ante praesidem et interrogavit eum praeses dicens : tu es rex ludaeorum? synedristae enim probe intelligentes accusationern blasphemiae apud procuratorem romanum nihil habituram esse momenti ea in Iesum confingunt crimina quibus in imperium romanum et iura Romanorum peccasse videretur, id quod patet ex Luc. 23,2; cum itaque Messias esset rex eoque nomine appellaretur, Iesum accusarunt de reg-io titulo usurpato, sperantes fore ut eo crimine procuratorem facillime inducerent ad mortis sententiam ferendam. Noscebant enim quam studiosi essent Roman! dominationis suae tuendae, quam prompte et severe in rebelles animadverterent ; insuper Pilatus iam saepius auctoritatem romanam ita strentie tuitus erat, ut etiam ea populo imponere conaretur a quibus alii procuratores prudenter abstihuerant (cf. losephiis Antiq. 18,3. 1. .2; bell. - t iud. 2,9. 2-4)'; -in homines seditiosos severe iam egerat (cf. Luc. 13,1) nullo modo a caedibus abhorrens. Quare synedristae sperabant accusatione de regio titulo affectato se facillime obtentnros quod volebant. Nota eorum perfidiam ; de ea enim re eum criminantur quam a Messia suo fieri ipsi maxime desiderabant et exspectabant quam si Iesus aggressus esset maxima promptitudine eum ducem ac principem essent secuti. lugum enim Romanorum aegerrimeferebant, illud excutere avide appetebant. Neque id ignorabat Pilatus. Unde cum nunc sese tamquam dominationisTomanae defensores ac vindices ei sisterent, non potuit non suspicari statim plane aliud subesse. Eorum itaque criminationibus diffidens Iesum interrogat; qui respondet se utique esse regem : dicit illi Iesus : tu dicis; sed siniul ei clare explicat , uti ex loan. 18,34-38 discimus , regnum suum esse spir\tuale, esse regnum veritatis, quo Gaesari nuliatenus periculum creetur. Idque praeses optime perspexit ; quare se nullam in eo culpam in venire publice declarat; idem quoque in v. 18 significatur. Neque tamen synedristae ea Pilati declaratione a proposito destiterunt; immo invalesceba'nt (Luc. 23,5) et varias criminationes congerebantv.
Comparatis narrationibus Luc. 23,1-25 et loan. 18,28-19,15 evangelista satis breviter summam eventuum proponit omissis haud paucis. Nihilominus ea affert quibus luculentissime pateat Iesu innocentia, quern iudex quoque profanus et iniquus liberare saepius 1 tentavit , et quibus comparatione Pilati et ludaeorum incredibilis ludaeorum iniquitas et perversitas. demonstretur (Maid.}. Ostenditur impletum illud quod Christus praedixerat oportere multa pati a senioribus et scribis et principibus sacerdotum (16,21). Narratione de fine ludae et usu pecuniae inserta evangelista redit ad id quod v. 2 referre inceperat;
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12 etcum accusaretur a principibus sacerdotum et.senioribus, nihil respondit; cf. 1 Petr. 2,23 cum malediceretur , non maledixit;
27:13
v. 13 tune dicit illi Pilatus : non audis quanta adversum te dicunt testimonia? cf. 23,2. 5;
27:14
v. 14 et non respondit ei ad ullum verbum, ita ut miraretur praeses vehementer; tacet; nam quod necessarium erat, Pilato iudici iam explicaverat et index perspexit Iesum esse per invidiam traditum. Proincle iudex potuit et debuit fungi suo munere, id est, eum quern ex malitia falso accusari sciebat tueri a suis calumniatoribus liberumque declarare et insontem. Illis autem qui libentes caecutiebant et mala machinabantur (S. Chrys.} et ipsi sciebant optime se ex ddio falsa proferre , non respondere plane decebat Iesu dignitatem ; nam , ut S. Ambr. dicit : accusatur Dominus et tacet, et bene tacet, quia defensione non indiget; ambiant defendi qui timent vinci; non ergo accusationem timendo confirmat, sed despicit non refellendo . Silentium hoc plenum maiestate et quiete valde miratus est Pilatus, videns eum in tranquilla et quieta sapientiae gravitate et inturbabili eum iudicio . stare , in quo ad mortem periclitari existimabatur ab his qui fuerant ibi, et fortior erat humana natura (Orig.}. Quis enim non poterat admirari, ait S. Pasch., inter tantam rabiem accusantium et clamores vulgi et furores setiiorum, cum videret eum tarn tranquillum adstare, tarn mitem ac quietum , cum omni gravitate imperterritum , qui petebatur ad mortem et in nullo movebatur affatu? Sed cur Pilatus Iesum non fortiter tuetur et accusatorum manibus eripit, uti postmodum tribunus cohortis eripuit Paulum furori populari(Act. 21,32)?Fortasse noluit offendereet irritare principes ludaeorum quorum tantum in Iesum furorem cernebat, ne odium illud in se ipsum converterent seque propter varia crudelitatum genera apud imperatorem accusarent. Quare cuin inter varias in Iesum crimination es Galilaeae mentionem fieri audivisset, alacer earn arripuit opportunitatem rem molestam bona specie a se removendi. Mittit Iesum ad Herodem (Luc. 23,6 seq.). At frustra. Causa eadem denuo ad eum devolvitur. Contra furorem principum iam provocare decernit adpopulum. Ut autem eo decurrat, ipso festo die instante opportunitas ei offertur quam libenter arripit utinsontem sine suo incommode liberet;
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v. 15 per diem autem sollemnem nona Se sopr/iv, soil. TO Tirana, in singulis festis To5 Tracr^a (jtaT itaque notione distributiva , uti saepe adhibetur) consueverat praeses populo dimittere unum vinctum quern voluissent; disceptant sitne id a Romanis ex more romano qui v. g. in lectisterniis observari solebat introductum, ut ludaei tali gratia iugum romanum minus aegre ferrent, an sit vetus ludaeorum consuetude quam procurators romani prudenter retinuerint. Priori sententiae adhaerent Orig. Bed. Friedlieb , Schegg; alteri lans. Maid. Arn. Schanz, Fil. P.; cum loan. 18,39 dicatur : est autem consuetudo vobis etc. et cum mos iste introductus certe sit ad liberationem ex Aegypto commemorandam , dicendum erit eum esse originis iudaicae , quamvis eius rei praeter evangelistas nemo alius memoriarh litteris consignatam reliquerit. Id quoque Pilato opportunum accidere videbatur, quod turn temporis male famosus latro et homicida in vinculis tenebatur quern ut prae Iesu sibi peteret populus nullatenus evenire posse videbatur
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v. 16 habebat autem vel graece habebant (ubi supplent : praeses eiusque milites , Romani; vel melius, uti in voluissent, ipse populus habebat quern soil, sibi petere possent); facilior est lectio habebat sciJ. praeses, qui secum reputat quern cum Iesu componat ut Iesus liberetur, tune vinctum insignem scil. criminibus perpetratis, qui dicebatur Barabbas, N3,N "n nomen est apud talmudicos usitatissimum , ita Samuel Barabba , Nathan Barabba , Abba Barabba ; etiam profertur Barba v. g. Simeon Barba (Lightfoot ad h. 1.); unde aliud nomen adiungi solebat, sicut revera pauci testes legunt in v. 17 Iesum Barabbam (cf. lect. var.'), uti legit ibi Orig. qui tamen addit : in multis exemplaribus non continetur quod Barabbas etiam Iesus dicebatur et forsitan recte, ut ne nomen Iesu conveniat alicui iniquorum. Notat S. Hier. : iste in evangelic quod scribitur iuxta Hebraeos ftlius magistri eorum interpretatur qui propter seditionem et homicidium fuerat condemnatus ; unde ibi scriptum erat vel explicatum pt "in. Verum apud testes graecos semper scribitur BapaSSav (cf. Ti.), solum inrush,wil. barrabban (cf. Worsdsworth}. Prior explicatio apud plerosque est recepta. Interea, dum Christus a Pilato ad Herodem et ab Herode ad Pilatum duceretur, multae quoque hominum turbae convenerant;
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v. 17 congregatis ergo illis dixit Pilatus : quern vultis dimittam vobis : Barabbam an Iesum qui dicitur Christus ? postquam iam varia tentavit ad Iesum liberandum (Luc. 23,4. 7. 15) nunc religionem ludaeis ante oculos ponit, ut saltern sollemnis festi respectii, sicut alii facinorosi homines dimitti soleni , Christus contra quern nihil facinoris , nihil culpae probatum esset, dimitteretur. Alio etiam utitur artincio, nee solum Christum, nee cum multis, sed cum unoBarabba homine omnium sceleratissimo proponit , -ut ludaei Christum , nisi omnino caeci aut iniquissimi sint , eligere cogantur ; quis enim cogitasset Barabbam hominem homicidam, seditiosum, latronem publicum Christo cui nihil obiectum mali erat, nihil certe probatum, fuisse anteponendum (Maid.}! Atque Pilatus eo securius ad populum provocat, cum ei perspectum sit, sola synedristarum invidia Iesum accusari
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v. 18 sciebat enim quod per inmdiam tradidissent eum, id quod ex eorum criminationibus , ira , vindicta in Iesum et ex iis quae Iesus declaraverat collegit. Insuper cum Iesus saepius in urbe et Tudaea versaretur et saepe magnis hominum turbis circumdaretur, vix cogitari potest eius agendi docendique modum non esse iussu tribuni cohortis quae in urbe erat 1 tacite observatum. Quare fieri pottiit, ut Pilatus iam compertum haberet Iesum saepius in duces populi esse invectum, populo autem multa praestitisse beneficia. Interea ex alia parte qua certe non exspectaverat ei adduntur stimuli ut strenue tueatur ius et iustitiam
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v. 19 sedente autem illo pro tribunali ln\ TOU frfyMws intribunali, habebantur iudicia in provinciis sub dio, sedente magistratu in tribunali, quod positum erat in loco editiore; cf. loan. 19,13; Pilati tribunal fuit ante praetorium ; sed disceptatur, utrum Pilatus dum in urbe moraretur habitaverit in palatio Herodis x quod in superiore urbis parte erat exstructnm, an. in Antonia arce; hoc propugnant P. 01. , illud probabilius videtur ex iis qnae refert losephus (bell. iud. 2,14. 8 et 15,5); ita Friedlieb, Schanz, Schurer 1. c. I p. 458; misit ad eum uxor eius dicens : nihil tibiet iusto illi i. e. ne te negotio eius immisceas, ne eum condemnes (Maid.}; multa enim passa sum hodie per visum XOCT' 6'vap in somnio propter eum; ne igitur quod somnio terdfico portendebatur eveniat, monet maritum ut ab omni iniuria illi iusto infligenda sedulo caveat. Notum est quantum Romani tribuerint ominibus, auguriis, divinationibus etc. ; quare modo ad indolem hominis gentilis plane consentaneo procurator admonetur ut fortiter ius tueatur. Sed quid de illo somnio . erit iudicandum? Uxor Pilati in apocrypho evangelic Nicodemi p. i A cap. 2 dicitur a Pilato 6ep<jev)<; >tal |j.aXXov lou^ai'^ei GUV u^tv (ludaeis) : scitis quia mulier mea cultrix Dei est et in iudaismo magis vobiscum sentit (Tischendorf , .evangelia apocrypha p. 214. 322). Eo tempore matronas romanas haud paucas fuisse proselytas vel saltern sacris ludaeorum favisse certum est. Quare aliqui censent uxorem Pilati et sacris iudaicis fuisse addictam et varia iam de Iesu quoque audivisse indeque non mediocrem ei curam et studium impendisse; audivisse igitur earn Iesum esse captum eiusque vitae parari insidias; unde soninium illud anxietate plenum originem duxisse et ex iis quae contingere soleant explicari; ortum itaque somnii esse plane naturalem; sed quia eo factum sit, ut Pilatus iterum officii sui admoneretur, etiam substare providentiae divinae (of. Langeri). Verum veterum et recentiorum pi erique somnium illud divinitus esse immissum censent (cf. Orig. Chrys. Hier. Pasch. lans. Maid. Lap. Sylv. Am. Schegg , Bisp. FiL P.}'\ cuius rei causam Maid, assignat hanc : voluit, ut ego arbitror, Deus, si de divinis nobis consiliis licet coniecturam facere , ita condemnari Christum, ut tamen omnibus modis, omnis generis personarum sententiis, omnium elementorum veluti sensu eius innocentia testata esset . Neque tamen defuerunt qui illam in somnio vexationem ad diabolum referrent auctorem, quippe qui tandem intellexisset per Ghristi mortem se regnum suum amissurum; unde per mulierem voluisse Iesum eripere manibus ludaeorum (Bed. Alb. Dion. Fab. Cai.}; alii etiam, uti Rab. Thorn., utramque sententiam proponunt. Sed bene advertit Maid., si diabolus voluerit impedire Christi mortem, cur non potius ludaeorum animos , totius tragoediae auctores quam alienigenae mulieris in somniis territaverit? diam Proculam vel Proclam; Tischendorf in textu evangelii Nicodemi apocryphi 1. c. nullum exhibet nomen, in lectionibus variantibus apparet quidem nomen Procula, sed etiam : misit ad eum matrona ipsius procitl posita; ex quo Calm, suspicatur forte esse procusum nomen Procula seu Proscula; at legitur in evangelic Nicodemi p. 1 B cap. 4 nomen eius : TOTS oA9e (xr,vuTr,? arro Ilpo'it/or)? TTJ? Yuvatxo? etc., Tischendorf 1. c. p. 274; eiusdem nominis quoque meminit Nicephorus hist. eccl. d,30; refert Lap. menologium Graecorum Proculam catalogo Sanctorum adscribere. Neque id mirum est, cum ab aliquibus SS. Patribus satis laudelur. Ita scribit 5. Hil. : species in ea gentium plebis est, quae iam fidelis eum cum quo conversabalur incredulum populum ad Christi fidem advocat; quae quia ipsa multum sit passa pro Ghristo, in eandem gloriam futiirae spei ilium cum quo conversabatur invitat et S. Ambr. : monebat uxor, lucebat in nocte gratia, divinitas eminebat; nee sic a sacrilega sententia temperavit et Orig. : volunt autem evangelistae non praeterire rem divinae providentiae laudem Dei continentem, qui voluit per visum convertere Pilati uxorem... et ideo per visum passa. est ne amplius pateretur, ut beatam fuisse dicamus Pilati uxorem . Atquecerte probabileest somnium illud ei a Deo provide immissum quod fructu caruitin Pilato non caruisse apud ipsam. Dum Pilatus nimtium ab uxore tuansmissum exciperet, duces ludaeorum minime erant otiosi ;
27:20
v. 20 principes autem sacerdotum et seniores persuaserunt populis, eTreicav TOU? 6'^lou? turbis, ut peterent Barabbam, Iesum vero perderent; culpa igitur ducum et principum maxime effertur, qui turbas incitabant promissis , minis , forte etiam pecuniis distributes et sua apud plebem auctoritate abutebantur, ut Iesus adiudicaretur morti. Et plebs mobilis cessit persuasioni et aiictoritati principum. Sedubi erant amici Iesu? ubi ii quibus sanitatem, lumen oculortim reddidit? Nemo audet se opponere furori principum. Uti discipuli fugerant timidi et pavidi, ita alii Christi sectatores tumultui se subtraxerant et latent de se anxii et inexspectato rerum eyentu stupefacti. Haec enini erat hora iniquorum et potestas tenebrarum ; imde boni erant impotes ; densis tenebris obvolvitur lux et excluditur. Turbas quarum incredulitatem Christus saepe reprehenderat (cf. 10,14; 11,16-24; 13,11-15. 58; 15,14 duces sunt caecorum; 23,13. 36) illi in suas pertrahunt partes; quare Pilatus cum sua ad populum provocatione maioressibi creat difficultates;
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v. 21 respondens autem praeses, respondere Euth. videtur explicare : iteruni interrog-ationem assumit, id quod Schanz quoque approbat; alii ita concipiunt, ut Pilatus posita quaestione quasi respondeat ex sua parte ad deliberationem habitant! inter sacerdotes et turbas. Sed hoc subtilius excogitari videtur. Geterum de usu respondendi vide ad 11,25 ; 15,15; 17,4; 22,1; ait iliis : quern vultis vobis de duobus dimitli? at itli dixerunt : Barabbam; quam merito dicit Petrus populo : vos sanctum et iustum negastis et petistis virum homicidam donari vobis, auctorem vero vitae interfecistis (Act. 3,14 ; S. Cyr. lans.}. Ex nominis Barabbae interpretatione praesagium capi rei futurae ostendit S. Ambr. : Barabbas enira patris films latine dicitur; illi ergo quibus dicitur .: vos ex patre diabolo estis (loan. 8,44) vero Dei Filio filium patris sui antichristum praelaturi esse produntur (item S. Hil. Theoph. Bed.} et simile quidcolligit S. Br. ex alia explicatione : magister enim eoruin diabolus. est qui eos sic clamare et Jianc optionem facere docuit. Etiam in ea optione cernitur potestas tenebrarum. Re'spdnsione populi quam Pilatus nullatenus exspectaverat stupefactus et perturbatus
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v. 22 dicit illis Pilatus : quid igitur faciam de Iesu qui dicitur Christus? haec verba enim eius esse videntur qui cum consilium suum ad irritum cecidisse subito et inexspectato videat , nesciat quo se vertat vel suam de tali optione admirationem, improbationem , dissuasionem significare velit, quam vis etiam dici possit yoluisse hisce Pilatum inquirere , quid sentirent turbae de Iesu , essentne eiusdem cum principibus odii et invidiae. Sed imprudenter talia seligit verba ; iis enim, ut bene Theoph. notat, turbis largitur iudicandi potestatem et iudex qui Iesum insontem declaravit et modo aliud de eius innocentia documentum ab uxore audierat suo officio iudicis quasi renuntians a turbis quaerit quid sibi faciendum sit de Iesu. Aliud in verbis cernunt Orig. Chrys. Euth., voluisse illis pudorem incutere talis optionis eosque flectere , nt saltern prae pudore Iesum petereiit et ex eorum liberalitate totum penderet. Verum quocumque modo rein consideraveris, magnum iis verbis commisit errorem, magnam inconsiderantiam significavit, praesertim cum ex v. 20 debuerit animadvertere principes sacerdotum et seniores populum sollicitantes ; ad quid autem illi impulsuri essent plebem , quis posset dubitare? Et quam dociles se turbae praebuissent suis principibus , confestim Pilato innotuit
27:23
v. 23 dicunt omnes : cruciftgatur ; Iesum igitur postulant ad supplicium quod scriptores romani vocant crudelissimum , teterrimum, extremum et summum supplicium , damnatissimum fatum. Eratsupplicium pro summis .sceleribus quod servis infligebatur, maxime ignominiosum. Neque apud ludaeos erat poena crucis in more posita. Unde eo quoque maxima cernitur indignitas quod pro Iesu postulant supplicium servile alienigenarum, quorum tamen consuetudinem et dominationem abhorrent. Pilatus incipit disceptare cum plebe furiosa et insana; non advertit ita turbas reddi audaciores et impudentiores , quae non possunt coerceri et compesci nisi firmitate, constantia, intrepiditate ; ait illis : quid enim mali fecit? quasi dicat : cur vultis eum cruciiigi; nihil enim mail commisit; vel TI yap : quid igitur mali eum fecisse dicitis, cum tale postuletis supplicium? vide Winer I.e. 53,8 b. Sed quid iuvat rationem petere a turbis turbulentis et caedem et sanguinem spirantibus? at illi magis clamabant dicentes : crucifigatur ; 7cept<i<7<o? eKpa^ov vehementer, supra modum vociferabantur, et forma yerbi clamores protracti et repetiti indicantur. Sua igitur se ipsum auctoritate destituit, dum ttirbas consulit, dum haeret , dum veretur audacter obsistere falsis accusatoribus et strenue tueri iustitiam ; est enim ipse ea in re, ut S. Chrys. dicit, avav^po; xal {/.aXay-os, mollis et iners, principes autem sacerdotum maligni et in malum audaces et turbae effrenatae et feroces. S. Matthaeus narrationem breviterperstringit; satis enim ad suum quod prosequitur consilium culpam principum etpopulidemonstravit;
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v. 24 videns autem Pilatus quia nihil proficeret, sed magis tumultus fieret , accepta aqua lavit manus corampopulo dicens : innocens ego sum a sanguine iusti hums (vide lect. var. ; lectio vulg. nullatenus testibus aptis et multis caret) ; vos mderitis; cf. v. 4 ; culpam in eos devolvit ; si qua numinis vindicta timenda sit , hanc illi in se totam siiscipiant ; ara> TOU ai^aro^, nti .2 Sam. 3,28 DTD ip3 mundus sum ego. . . a sanguine Abner et veniat super caput loab etc., et in hist. Susannae v. 46 aOwog ey6> airo TOU ai(/.aTo? TauTViig et Act. x'aOapo? KTVO TOU ai(/.Tos TravTtov. Docet itaque evangelista praesidem non ullo idoneo testimonio, non ulloprobato crimine, sed solo popularis seditionis metu Christum "damnavisse , et ita damnavisse nt damnando etiam absolverit (Maid.). Et S. Leo notat : nee in accusato eum reperisse culpam nee in sententia sua tenuisse constantiam docet ipsa cognitio, in qua iudex quern innocentem pronuntiat damnat addicens populo sanguinem iusti, a quo abstinendum sibi et intellectu proprio senserat et somnio uxoris noverat . Action e autem symbolica efficaciter declarare vult quid ipse sentiat et omnem a se reatum removere ; verum non purgant contaminatum animum manus lotae, nee in aspersis aqua digitis expiatur, quod famulante impia mente committitur . (S. Leo serm. de pass. 8,2 M. 54,338). Existimant plerique Pilatum ritum ac morem nsurpasse iudaicum, cui soil, significatio ilia inerat quam verbis declarat (cf. Orig. Euth. Pasch. Maid. Lap. Schanz, P. Ed.). Talis enim ritus praescribitur, lit quis declaret se purum a caede, Deut. 21,6 : et venient maiores natu lavabuntque manus suas et dicent : manus nostrae non effuderunt sanguinem huncetc. cf. Ps. 25,6; 72,13. Eum ea in resecutum esse consuetudinem romanam Fil. censet, consuetudinem quae ipsa natura duce generatim apud homines earn habeat symbol!- cam significationemSc/fo^existimat. Ad quamsententiamconfirmandam inter alia provocari potest ad scholion in Aiac. mastigoph. 663 quo dicitur morem fuisse antiquorum caede commissa lavare manus ad eluendam maculam (et? /c^0apciv TOU [uac|/.ai:os ; cf. Wetstein ad h. 1.). Sed cum Pilatus manus lavet , ut se declaret omnino alienum et mundum a caede , cum verba usurpet quae ritum ilium iudaicum designent , cum ea caerimonia coram populo peracta populo iudaico ostendere. velit se nullam habere partem in caede ilia, dicendum erit eum revera ritum ilium iudaicum adhibuisse. Videlosepkttm, Ant.4,8. i 6 . Atque turbae statim manifestant se intelligere et approbare significationem caerimoniae efc se plane in sesuscipereomnemreatumet cnlpam caedis et quaecumque denium ex eius sanguine iniuste'effuso eventura sint
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v. 25 et respondens universus populus dixit : sanguis eius super nos et super filios iwstros; ita animum addere volunt Pilato ut sine ulla haesitatione summam committat iniustitiam, esse scil. eum immunem et quidquid ex caede sequatur se portaturos ac luituros. Solus Matthaeus narrat populum pro suo furore et insania postulasse , ut sanguis Christi veniat super gentem iudaicam , postulasse scil. ut ipsi et filii sui poenas Ghristicidii luant et vindicta numinis de caede perpetrata a se exigatur. Uti culpam principum et ducum , ita culpam plebis miserae in aperto ponere ei curae est. Ea autem vociferatione id sibi efflagitant quod Christus minatus erat 23,35. 36. De locutione eiusmodi quae frequens est vide Lev. 20,9, quod hoc loco dicitur : sanguis eius sit super eum (qui maledixeritpatri aut matri), explicatur eodemloco etEx. 21,17 : morte mbriatur ; cf. Lev. 20,12. 16. los. 2,19. 2 Reg. 1,16. ler. 51,35. Ez. 33,4. Os. 12,14. Act. 18,6. Et quomodo in ludaeos incredulos vindicta divina devoluta sit per Romanos in expugnatione urbis, in caedibus multorum millium, in dispersione et servitute superstitum , notum est. Unum solummodo moneo : nonne istius clamoris cruciftgatur poena etiam cernenda erit in multis illis ludaeis incredulis crucifixis , de quibus inter alia losephus refert : propter multitudinem spatiuni crucibus deerat et cruces corporibus (bell. iud. 5,11. 1)? Ita aliqua pars ultionis quam filiis suis quoque deposcebant impleta est ; nos , nos cruor iste sequatur, Et genus in nostrum scelus hoc et culpa redimdet (luvencus , evang. 4,622). Securitate hac et caulione a ludaeis accepta Pilatus tandem Iesum tradidit ad cruciatum ; furori itaque et gratiae popular! servivit index (lans.)v.
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26 tune dimisit illis Bar abb am, volens populo satisfacere (iMarc. 15,15) ; dimisit illis eum qui propter homicidium et seditionem missus fuerat in carcerem quern petebant (Luc. 23,25); Iesum autem flag ellatum tradidit eis ut crucifigeretur ; non legitur eis in plerisque codd. gr. et bene omittitur, quia Christus non a ludaeis sed a militibus crucifixus est et militibus traditus est flagellandus et cruci affigen^ dus; etiam Marc. 15,15 : et tradidit Iesum flagellis caesum, ut crucifigeretur; lllud eis, quod ex oratione contexta non potest referri nisi ad ludaeos, explica ex Luc. 23,25 : Iesum vero tradidit voluntati eorum. Etiam hie S. Matthaeus rem breviter perstringit , item S. Marcus. Ex loan. 19,1 seq. enim comperimus sententiam crucifixionfs non esse statim latam Barabba dimisso ; verum Pilatum Ghristo flagellato, spinis coronato, et illuso , iterum iterumque tentasse animos ludaeorum emollire , ut Iesum in libertatem dari permitterent. Proinde flagellatio facta non est ea ratione , qua apud Romanes praecedere solebat supplicium crucis ; hoc enim supplicium turn temporis Pilatus quantum poterat a Iesu conabatur avertere, sed jDlagellationem adhibuit, ut saevitiam ludaeorum satiaret, uti proposuerat iam antea Luc. 23,16. Atque flagellationem non fuisse illam quae ante cruois affixionem infligi solebat etiam synoptici clare significant, quia post flagellationem varia narrantludibria Ghristo facta ; proinde indicant sententiam crucifixionis nondum fuisse latam; alias enim statim post flagellationem sequi debebat crucis supplicium. Nequetamenpropterea cum paucis sentiendum est bis esse Christum flagellatum, priuscorreptionis, dein crucifixionis gratia, quod perperam ex S. Matthaeo et Marco colligunt. Dico perperam ; nam uterquepost flagellationem Christum spinis coronatum et veste purpurea circumdatum dicit ; unde apertum est utrumque de eadem loqui flagellatione , de qua S. loannes. Ilia tamen .flagellatio effecit, utne denuo flagellaretur sententia crucifixionis edita; nam ut scite Gretserus notat (de cruce, cap. 9; operum eius tomo I p. 13) : iam legi et mori de flagellandis cruciariis satisfactum erat , quamvis principio Pilatus flagellationem istam minime ad crucifigendum , sed ad liberandum Christum instituisset. Flagellatio autem more Romanorum inflicta erat supplicium de se iam gravissimum. Instrumenta enim quibns rei caedebantnr loris corrigiisque coriaceis constabant, vel aculeis, funiculis; interdum plumbei nodi ac scorpiones flagellis addebantur. Quare commemorantur apud scriptores verbera et ictus plumbafarum. Flagris^ etiam quandoque utebantur talaribus, quae soil, ex insertis talis involutisque erant confecta; solebant etiam non raro aciculas, uncinulos, aculeos ferreos scuticis innectere suis, quibus miserorum cutis ad costas usque et ossa lacerabatur (cf. Ugolini 1. c. XXVI p. 323; Gretserus 1 c. cap. 8). Quare Horatius flagellum vocat horribile : nee scutica dignum horribili sectere flagello (Sat. 1,3. 119); vulnera quae inflignntur designari solent verbis secaadi, dilacerandi, scindendi, pinsendi, rumpendi. Neque ictuum certus numerus erat statutus 1 . Exempla referuntur eorum qui sub flagellationis poena interierint. Fatetur Ulpianus plerosque deficere solere, dum illud supplicium subeunt (Ugolini 1. c p. 324). Porro flagellatio solebal infligi a pluribus, vel lictoribus, si ille qui poenam indixit ius habuit lictorum, yel a militibusj uti flagellatio Christi fiebat, quia procurator! non erant additi lictores. Cicero a sex lictoribus poenam inflictam esse ita narrat : sex lictores eum circumstant valentissimi et ad pulsandos verberandosque homines exercitatissimi ; caedunt acerrime virgis;.denique proxjmus lictor Sestins converse bacillo oculos misero tundere vehementissime coepit; itaque illi cum sanguis os oculosque complesset, concidit, cum illi nihilominus iacenti latera tunderentur (cf. Wetsteiri) ; apud Plautum dicit servus quidam : quasi incudem memiserum homines octo validi caedent (Ugolini 1. c. p. 322). Qui flagellabantur, maximam partem denudati ad palos aut columnas funibus alligabantur; saepetergo curvato ut totum verberum pondus exciperent. Atque de columna cui Christus alligatus fuerit et quae etiam turn cruore Domini infecta .esset S. Hier. quoque mentionem facit (ep. 108,9; M. 22,884) et Prudentius canit : itaque columnae Annexus tergum dedit, ut servile, flagellis (cf. Ugolini, Gretserus 1. c.). Christum autem f nisse gravissime caesum et crudelissime flagellatum , ex eo praeter alia colligendum est quod miserrimo eius aspectu Pilatus sperabat fore ut truces et feroces ludaeorum animi emollirentur. Insuper quis non putet milites qui flagellatione facta sine ullo mandate tarn crudeliter Christum spinis coronabant et tarn atrociter ei illudebant, iussos Iesum flagellare id esse exsecutos modo, plane horrendo et summa saevitia? Neque improbabile est Pilatum qui ea poena et castigatione ludaeos placare voluit praecepisse militibus, ut admodum graviter et aspere verberaretur (cf . Sitareziu 3 p. q. 46 disp. 35 sect. 2,4). De numero vero plagarum nihil constat, et licet Ludolpus carthus. in vita Christi 2 p. c. 58 et Echius in sermone de passione > Domini , et alii referant fuisse revelatum cuidam feminae ultra quinque millia plagarum fuisse, tamen neque huiusmodi revelationes feminarum cogunt nos ut eas veras esse credainus , ita Suarez 1. c. n. 5. Hisce quae dicta sunt patet nos. iis adstipulari qui dicunt cum S. Aug. : hoc (quod Iesum flagellayit) Pilatus non ob aliud fecisse credendns est, nisi ut eius iniuriis satiati sufiicere sibi existimarent ludaei et usque ad eius mortem saevire desisterent (tract. 116 in loan. 1 ; M. 35,1941 ; et ita Euth. Br. lans. Lap. Suarez ,Schegg , Reischl, FiL}. Minus recte dicitur ab Am. flagellationem inflictam esse tamquam quaestionem per tormenta, quo Pilatus efficacius innocentiam Iesu posset asserere. Alii cum S. Hie)', censent, quia legibus romanis sancitum erat ut qui crucifigeretur prius flagellis verberaretur (ita quoque Theodorus heracl. in cat. Cr. Pasch. Br. aliique) ; at aliamfuisse mentem JPilati, ex S. loanne disciinus. In hoc cruciatu Christi aniplissima seges" piae meditationi praebetur; traditus estitaque Iesus, ait S. Hier., militibus verberandus et illud sacratissimum corpus pectusque Dei capax flagella secuerunt; hoc autem factum est , ut quia scriptum erat : multa flagella peccatorum (Ps. 31,10),illo flagellato nos a verberibus liberaremur. Pro peccatis mundi flagella Iesu esse impacta et impleri illud Isaiae : livore eius sanati sumus, etiam Apolinarius in cat. Cr. monet. Atque praesertim propter peccata carnalia carnem Christi ita dire esse discissam pia est piorum sententia. Iesus patitur durissima cum silentio : corpus meum dedi percutientibus, non aperuit os suum, quasi agnns coram tondente se obmutescet; vulneratus est propter iniquitates nostras, attritus est propter scelera nostra (Is. 50,6; 53,4. 7) et certe etiam illam oblationem renovat quam fecit ingrediens -mundum : corpus aptasti mihi, ecce venio, utfaciam Deus voluntatem tuain (Hebr. 10,5-7). De variis eius poenae causis, de Iesu virtutibus ibi conspicuis etc. vide Salmeron tract. 29, Suarez 1. c. n. 3 Lap. Sylv. lib. 8 cap. 10, Meschler etc. Grimm-Zahn VI p. 564.
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v. 27 tune 'milites praesidis suscipientes .Iesum mpraetorium, in atrium praetorii (Marc. 15,16); dicebatur praetorium palatium, in quo praetor in provincia ius dicebat; intelligitur hie itaque illud palatium quod occupabat procurator quoties Caesarea in urbem lerusalem veniebat; earn fuisse regiam Herodis supra ex losepho probabilius constare indicatum est (p. 507). Erat quippe rectoribus provinciarum praescriptum : nulli iudicum qui provincias regunt, in civitatibus in quibus sacra palatia aut praetoria sunt, liceat his relictis privatorum sibi domus ad habitandum , velut praetoria, vindicare (Wetstein ad h. L). More romano fiebat flagellatio in loco publico ante tribunal (quare ibi pali vel columnae quibus alligarentur rei adesse solebant) , unde intelligitur hie cfici a militibus Iesum ductum esse in praetorium , vel in atrium, in locum palatii subdialem , et ibi congregaverunt ad eum (universam cohortem; .CQ\\OY$ erat decima pars legionis; hie ipsa res suadet intelligi earn militum manum quae procuratprem comitabalur eosque milites qui non alibi aliis detinerentur officiis. Quare uti dictio premi non debet, quasi qtiingenti et amplius essent convocati, ita tarn en magnam militum copiam esse convocatam significatur. Milites itaque qui Iesum flagellaverant alios plurimos advocant tamquam ad ludicrum aliquod spectacuium quo quisque vel oculos pascat vel se quoque actorem ingerat (lans.}. Cuius autem generis milites intra annos 6-41 p. Ch. in ludaea sint collocati, certis documentis nequit statui. Sed cum et anno 4 a. Gh. et anno 41 p. Ch. et seq. niagna militum pars constaret ex iis qui e regione Samariae conscripti erant ideoque Sebasteni appellabantur (est quippe Sebaste Samariae nomen) , valde probabile est etiam tempore interie'cto praesidia romana magnam partem ex Samaritanis esse constituta (cf. Schurer 1. c. Ip. 460). Post flagellationem Iesus statim vestimenta induit. Inducitur in atrium praetorii;
Cum Iesus dictus sit rex ludaeorum , milites lusum sibi faciunt Ong.} eumque crudelem'et atrocem, ei tamquam regi illudentes ; pro purpura regia chlamydem coccineam , pro diademate coronam de spinis contextam , . pro sceptro arundinem , pro osculo sputa et verbera ei exhibentes. Uti in flagellatione totum cruciabatur corpus, ita in coronatione sacrum torquetur caput, sputis et verberibus sacra eius facies. Ita coeptum est impleri illud : non est species ei neque decor et vidimus eum despectum et novissimum virorum, virum dolorum et scienteni infirmitatem (Is. 53,2. 3; cf. 5.2,14; 50,6). Hanc irrisionem et vexationem Iesu milites proprio marte, ut suum in ludaeos contemptum et odium explerent, videntur suscepisse, non, ut Maid, censet , iussu Pilati ; dicit enim evangelista quid deinde fecerint milites, Pilatum id iussisse non dicit ., quemadmodum S. Aug. notat (tract. 116,1 in loan.). Igitur flag-ellatione facta , cum sententia crucifixionis nondum esset lata (cf. loan. 19,2seq.), milites ea temporis opportunitate utuntur, tit quem audierant appellari regem ludaeorum ferociter illudant et totum quod in ludaeos conceperant odium et contemptum in Iesum congerant
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v. 28 et exuentes eum i. e. vestibus eum spoliavertint quas desursum habebat, tunica inconsutili et stola (Orig.}\ lectio exuentes retinenda est (vide lect. var.) ; nam induentes propter id quod sequitnr plane abundat; dein v. 31 post illusionem eum induunt vestioientis eius; ergo antea eum exuerant; neque supponi potest eum post flagellationem vestibus mansisse spoliatum et spoliatum esse in atrium praetorii inductum ; chlamydem coccineam circumdederunt ei; chlamys, paludamentum , pallium esfc circulare formam cunei referens , quod ut nativum lanae colorem Jiabebat, tunicae superinduere milites et, ut purpureum erat, dtices etimperatores gestare solebant ita, ut in humero dextero fibula iimctum Jaevam corporis partem amiciret (Wilke-Loch s. v.). Dicitur coccinea, cocco tincta, proinde rubra. Paludamenta imperatoria cocco tingi Plinius quoque refert ( coccum imperatoriis dicatum paludamentis nat. hist. 22,3). Milites itaque detritum aliquod. sagum vel paludamentum opprobrii gratia ei circumdant; Marc. 15,17 et loan. 19,2 de purpura est sermo; unde aliqui putabant eum esse indutum chlamyde coccinea et purpurea tunica (ita S. Ambr. in Luc. lib. 10 n. 104 *; vide lect. var.) atque in interpretation e latina Orig. legitur in textu : et induerunt eum chlamydem coccineam et purpuram circumdederunt eum. Neque id opus est statuere; nam, ut bene dicit S. Aug. : pro regia purpura chlamys ilia coccinea ab illudentibus adhibita erat et est rubra quaedam purpura cocco siraillima ; potest etiam fieri , ut purpuram etiam Marcus commemoraverit quam chlamys habebat , quamvis esset coccinea (de cons, evang. 3,9. 36). Etiam Salmeron putat narrationes facile conciliari, si dicamus illam vestem fuisse dibaphaiii, bis tinctam (tract. 30); ita cocco et purpura vestes. tingi etiam Plinius commemorat : quin et terrena miscere coccoque tinctiim Tyrio tingere, ut fiereb hysginum (nat. hist. 9,65). Sed sufficit dicere coccinae et purpurae vicinum essecolorem, unde saepe confundantur (cf. Wetstein ad h. 1. Calm. Ed. II p. 579). Uti diadema, ita purpura erat insigne dignitatis principis etregis; cf. I'Mach. 8,14; 10,20. 62.64; 11,58; 14,44 etc. Pro diademate vel corona regia et sceptro ei imponunt coronam spineam et calamunl in manu pontmt
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v. 29 et plectentes coronam de spinis posiierunt super caput eius; ex spinis plectunt coronam, e axavOwv quae vox non est interpretanda de acantho (quae -est herba inutilis et spinosa, frequens in Palaestina), uti ostenditur dictione Marc. 15,17 dbcavChvov crTscpavov, quia ax.y.v9ivo? non dicitur nisi de spinis, vepribus(cf. Pape, Lex.). Ex quo autem spinarum genere corona ilia sit concerta, certo dici nequit. Aliqui (uti Toletus, Persrius) assignarunt iuncum marinum longis spinis et acutis consitum ; complures quos Gretserus recenset approbans intellexerunt rhamnum , spinosumfruticem, similem hericio; verum alii advertunt prbpter rhamni asperitatem ac duritiem coronam plecti non posse (cf. Friedlieb p. 119). At traditione quadam designatur rhamnus nabeca frequens in valle Cedron, quae est satis mollis et flexibilis et multis ac acutis aculeis consita (cf. Schegg, Bibl. Archaeplogie p. 265 ; earn sententiam referunt Mislin 3,30, Tobler, Denkbl. 113,179; assentiuntur Hasselquist, Tristram); alii intelligere malunt paliurum aculentum., etiam in valle Cedron obvium. Alii demum praeferunt lycium spinosum, cuius virgae sunt spinis hirsutae, durae, flexibiles, quam speciem tiam in versione arabica evangeliorum voce schauk indicari J dicimt (cf. Friedlieb , Schanz]. Bene scribit Tertullianus : Christus Iesus, quale oro te sertum subiit? ex spinis opinor et tribulis, in figuram delictorum quae nobis protulit terra carnis, abstulit autem virtus crucis , omnem aculeum mortis in dominici capitis tolerantia obtundens (de corona 14; M. 2,98); vel, ut 5. Hier. elicit, in corona spinea sqlvit maledictum antiquum (Bed. Pasch.), nostra suscipit peccata; quandoquidem exsecrationis iliius, qua terra post praeceptum a nobis violatum mulctata est, seges spina erat, Dominus autem ut omnem in se ipso morbum curaret advenerat; idcirco corona spinea, ut victor redimitus est (hidorus pelus. epist. 1,95; M. 78,248). Accepit enim Adam sententiam : terra spinas et tribulos afferet tibi (Gen. 3,18); propterea Christus accepit spinas, ut solveret maledictum (S. Cyrillm, catech. 13,18; M. 33,793; similiter Rab. Thorn. Salmeron, lans. Gretserns 1. c. cap. 11). Quam acri dolore sacrum Iesu caput vulneratum sit , cogitatione vix assequi quis poterit; secundum Suarez spinas cranium capitis perforasse non est intelligendum sed solam carnem et pellem quae est in capite et verisimile est spinas ita fuisse infixas per superiorem capitis partem, ut per inferiorem sanguine conspersae prodirent atque hac ratione fortiter in carneinfixae haererent; unde necesse erat vehementem sequi dolorem, praesertim quando venas simul et nervos traiecissent (in 3 p. qu. 46 disput. 35,3. 3). Ut ludicre imitarentur sceptrum regale, etarundinem in dextera ems posuerunt ; cum arundine caput eius percuterent, non poterit intelligi arundo canna quippe quae sit nimis fragilis, sed baculus ex solidiore arundine ; arundo donax ab aliquibus assignatur quippe quae baculis conficiendis apta sit (cf. Friedlieb p. 119). Regalibus instructum insignibus iam cokmt acerba irrisionenec minore ferocia et crudelitate : et genii flexo ante eum illudebant ei dicentes : ave rex ludaeomm , lectio sve'Trai^ov (cf. lect. var.) videtur praeferenda, quia etiam in v. 30 GTUTCTOV actus designantur saepe ac diu repetiti. Uti genu flexo ad irrisionem imitantur adorationem illam qua reges honorari et saliitari solebant, ita
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v. 30 exspuentes in eum immani ludibrio et petulantia oscula imitantur quibus regibus obsequium et veneratio exhiberi solebat; ita Samuel deosculatus est Saulem (1 Reg. 10,1) et Ps. 2,12 admonentur ut Messiam Filium Dei honorent : osculamini filium (uti liebr. communiter vertunt). Reges et imperatores osculis esse honoratos vide apud Ugolini\. c. XXX p. 1178 seq. et 1202 seq. Aliud quoque contumeliae et crudelitatis genus in eum exercent : acceperunt arundinem et percutiebant caput eius, quo dolores capitis spinis puncti et cruentati maxime augebantur et vulnera capitis dire exacerbabantur ; ex loan. 19,3 alapas quoque ei infligebant. Iterum impletur Is. 50,6 et Iesus mitissimus ac patientissimus tacet seseque omni ludibriorum genere cruciari permittit , singula Patri offerens ad satisf aciend um pro peccatis hominum. Apposite notat Suarez haec ludibria et vexationes multa indigere meditatione , disputatione vero fere nulla. Iesum in conditione hac miserrima eductum esse ad plebem , narratur loan. 19,5 seq. verum ludaeos nulla commiseratione tactos, sed omni bestia ferociores cutn tumultu et impetu crucifixionem postulasse, quorum clamoribus et minis Pilatus frustra aliquatenus obnixus tandem cessit. Quae omnia synoptici omiserunt; breviter enim
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v. 31 et postquam illuserunt ei, exuerunt eum chlamyde et indiierunt eum vestimentis eius, sell, vestibus exterioribus ; vide ad y. 28 , et duxerunt eum ut cruel fig erentj num etiam corona spinea ei dempta est? Euth. quidem id asserit quern recentiorum aliqui seqimntur (Calm. Keil, Weiss)\ at probabilior est altera sententia quae affirmat Christum ductum esse ad patibulum cum spinea corona et cum ea esse cruciaffixum ; ita Suarez 1. c. disput. 36,4. 3. Haec enini traditio iam enuntiatur in evangelio apocrypho Nicodemi p. 1 A cap. 10; asseritur a Tertulliano (adv. lud. cap. 13) et ab Orig. qui id ex niodo narrandi concludit : et de chlamyde scriptum est quoniam denuo eum spoliaverunt chlamyde coccinea, de corona autem spinea nihil tale evangelistae scripserunt , propter quod ef nos quaerere voluerunt exitum rei de corona spinea semel imposita et nunquam detracta , dein mystice id explicat, spinas soil, nostras antiquas iam non esse, postquam semel eas a nobis abstulerit Iesus super venerabile caput suum. Atque merito dicit Gretserus 1. c. cap. 52 id eo qtioque suaderi, quia Christum crucifixerint nomine regni afFectati idque in ipso titulo et inscriptione crucis testati sint ; proin non videri improbabile eos coronam , insigne regni affectati , in sacrosancto Christi capite reliquisse. Verum tamen est in imaginibus crucifixi quae a saeculo quinto et deinceps fieri coeptae sunt coronam spineam non exhiberi (cf. Garrucci tavola 84, 139, 280, 432, 433, 446, 499; Kraus, Realencyclop. d. christl. Alterth. II, p. .240 seq.). Multa ad pietatem corolloria ex hisce Christi ludibriis deducunt; ila S. Aug. tract, in loan. 116,1 : sic implebantur quae de se praedixerat Christus; sic martyres informabantur ad omnia quae persecutores libuisset facere perfereiida; sic paulisper occulta tremenda potentia commendabatur prius imitanda patientia; sic regnum quod de hoc mundo non erat superbum mundum non atrocitate pugnandi, sed patiendi humilitate vincebat; sic illud granum multiplicandum seminabatur horribili contumelia, ut mirabili pullularet in gloria . S. Chrys. contumelias illas ait instigante diabolo esse Ghristo illatas ; ibi diabolum quasi pacto cum omnibus inito choreas egisse (similiter S. Pasch. Aid.); nobis vero iam non esse excusationem, si ex c'ontumeliis ad iram concitemur, postquam hoc Ghristus passus sit. Eum esseludibrio habitum, ut auferret nostra opprobria, ut nos ad verum pertingeremus honorem (in cat. Cr.). Hisce Christum triumphare
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Iesus eductus. extra urbem in loco Calvariae cruci affigitur affixusque a plebe, a principibus, ab ipsis latronibus cruciariis illuditur. Extra urbem et in loco aperto et ludaei et Romani supplicia infligere solebant; vide Lev. 24,14 educ blasphemum extra castra, Num. 15,35. 3 Reg. 21,10. Act. 7,57 et Quintilianus dicit : quoties noxios cruci figlmus, celeberrimae eliguntiir viae, ubi plurimi intueri, plurimi commoveri hoc metu possint; omnis enim poena non tarn ad delictum pertinet quam ad exemplum (declam. 274 in fine; exempla apud Livium 8,15, Ciceronemin Verrem 5,66) ; v. 3%exeuntes autem invenerunt hominem Cyrenaeiim , nomine Simonem; hum angariaverunt (vide 5,41) ut tolleret crucem ems; qui ad crucem damnati erant, ipsi sibi crucem aut totam aut certe partem eius ferebant; totam crebro, partem cum sub furca caesi rapiebantur ad crucem, tune enim nibil ferebant praeter furcam , quae saepe non integra crux sed pars crucis erat; ex communi crucis ferendae usu illud scripsit Plutarchus : corpore quidem quisque maleficorum suam effert crucem (de sera numinis vindicta; Gretserus cap. 15). Iesus quoque crucem suam, ' portavit loan. 19,17 et baiulans sibi crucem exivit. Censent aliqui Christum non integram crucem portasse, sed solum eius partem, patibulum, secundum illud Plauti : patibulum feratper urbem, deinde affigatur cruci et : dispensis manibus quom patibulum habebis (cf. Keil, Weiss). At quidquid aliquando gestum sit, nihil refert; nam textus loan. 19,17 (3a<rraCwv TOV <rcup6v potest de cruce intelligi, cum in v. 25 stabant autem iuxta crucem Iesu etc. in v. 31 ut non remanerent in cruce corpora etc. vix ullum possit esse dubium, quo sensu TOV a-raupov dicat evangelista qui testis erat illius eventus. Atque de gestatione crucis etiam loquitur Tertullianus cuius tempore poena crtteis in usu erat; dicit enim Iesum regem saeculorum potestatem et suhlimitatem suam in humero extulisse, crucem scilicet (a,dv. lud. 10; M. 2,629; idemque adv. Marc. 3,19; M. 2,348). Nota tamen aiaupiv primitus dicere palum erectum. Cum itaque Christus a praetorio per urbem duceretur, ipse crucem portavit. Verum Christus omnibus iis tormentis quae iam sustinuit ita erat viribus fractus et exhaustus, utmox milites adverterent eum esse debiliorem quam ut molem crucis ferre posset. Ne igitur ante supplicium decretum moreretur, coeg-erunt Simonem, virum ex Gyrene oriundum, ut tolleret crucem eius. Erat Gyrene urbs florentissima Lil^yae pentapolitanae ; in ea urbe et regione multi ludaeorum incolebant, uti testis est Straho quern pro eare affert losephus (Antiq. 14,7.2) et ipse losephus (16,6. 1), qui simul refert iam Ptolemaeum Lag'i , cum. firmum in Gyrene imperium tenere vellet et in aliis civitatibus Libyae, partem ludaeorum illuc misisse habitandi causa (c. Ap. 2,4); Cyrenaei habebant in urbe lerusalem propriam synagogam i. e. luclaei ex Gyrene orti qui in urbem mig-raverant ibique sedem fixerant (cf. Act. 6,9 ; praeterea ludaei ex Gyrene in urbe aderant tempore Pentecostes Act. 2,10). Quare baud recte putarimt aliqui istum Simon em , utpote Cyrenaeum, non fuisse genere ludaeum (S. Hit. Ambr. Bed. Leo serm. de pass. 8, lans. Lap.}; verum ipso nomine iam ludaeus proditur. In evangelic Nicodemi p. 1 B cap. 10 dicitur Christum usque ad portam civitatis crucem baiulasse ; verum turn propter plagas multas et gravem crucis molem eum non potuisse progredi ; ludaeos autem qui desiderarent eum videre crucifixum crucem ei ablatam dedisse Simoni. Quod de porta urbis ibi dicitur, bene congruit cum narratione evangelica; exeuntes scil. ex urbe; nam propter v. 31 duxerunt -earn ad crucifigendum , e^p^otj.svoi non pdtest referri ad egressum ex praetorio. Hodiein Jerusalem memoria eius eventus colitur ibi, ubi via dolorosa quae dicitur ex regione depressa incipit ascendere (Schegg, P.), ubi itaque crucem ferre pro Iesu adeo debilitato onus evadere debuit cui ferendo iam non par erat. Crucem enim Simoni fuisse impositam, ita utille solus earn ferret, et ex verbis synopticorum consequitur et a SS. Patribus et interpretibus maximo consensu asseritur (cf. S. Hil. Hier. Ambr. in Luc. lib. 10 n. 107; Aug. de cons. ev. 3,10. 37; Cyr. Leo serm. de pass. 8,5; cat. Cr. Bed. Pasch. Br. Thorn. Salme'ron , Gretserus cap. 15 , Maid. Lap. Lamy , Am. Schanz, Ollivier p. 309 etc.); quam acceptionem merito dicit Suarez magis significari verbis evangelistarum et esse communiorein Patrum expositionem et lans. quoque scribit ex illis verbis satis esse manifestum Simonem non simul cum Christo gestasse, quemadmodum tamen nostri pictores frequenter exprimant, et Calm. : evangelistae luculentissime docent, crucem totam impositam fuisse Cyrenaeo, quamquam pictorum licentia exhibetur extremam dumtaxat crucis partem sustinens reliqua Iesu Christi humeris incumbente , quam sententiam etiam propugnat Benedictus XIV in opere de festis D. N. 7,62. Nescio num. Alb. contrariae fuerit sententiae, dum scriberet : Iesus supportante incliguit infirmatus lassitudine illusionum et verberum. Earn affirmat Cai. ad Luc. 23,26 eo quod ibi dicatur : imposuerunt illi crucem portare post Iesum, quam tamen non solus portabat sed post Iesum, ne videretur Simon crucifigendus ; sed illud post Iesum (o-rrtaOev) iam bene explicat Suarez, quod Christus anteiret, sequeretur autem Simon portans crucem (in 3 p. qu. 46; disput. 36 s. 2 n. 2); iclemque et lans. merito quoque arguunt, cum dicatur : imposuerunt ei crucem portare , intellrgi totam crucem ab eo solo esse gestatam. Cur Christus prius ipse crucem portaverit , clein earn alteri imponi voluerit, declarant, tit inde cliscamus nos sequi debere Chrisfci patienlis vestigia et crucem nostram tollere et crucem ferentes seqni Christum (Ori'g. Ambr. Bed.}. Alii ex eo quod non civis urbis, sed aliitnde oriundus, peregrinus assumptus sit, praefiguratum vident Christ! iidem tuansituram esse ad gentes, quibus crux Christi gloria sit futura (S. Leo 1. c. Bed.} et 5. Hier. : crucem lesii suscipiunt nationes et peregrinus obediens . (ita Simonis nomen interpretantur saepe) portat ignominiam Salvatoris ; sim. 5. Pasch. lans. etc. . Quanta via conficienda fuerit usque ad locum crucifixionis , non inter omnes convenit ; assignant enim alii passus 820-50 (Schanz) , alii vix mille (Didon) , alii mille (P.), alii 1220 (Schegg] :
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v. 33 et venerunt in locum qui dicitur Golgotha ,- quod est Calvariae locus, vel ut optime S. Lucas vocem (kebr. ribaSa) interpretatur /.pcwov 23, 33. Cur locus appellatus sit cranium vel calvaria, veteres hand raro explicant ex eo quod ibi Adam sepultus fuerit; ita Orig : venit ad. me traditio quaedam talis quod corpus Adae primi hominis ibi sepultum est, ubi.cruciiixus est Christus, ut sicut in Adam omnes moriuntur, sic in Christo omnes vivificentur, ut in loco illo qui dicitur Calvariae locus, id est locus capitis, caput human! generis resurrectionem inveniat cum populo tiniverso per resurrectionem Domini Salvatoris qui ibi passus est et resurrexit . In cat. C?'. priora verba (nomine Cyrilli, Origenis) ita efferuhtur : de loco cranii venit ad nos tradere Hebraeos. corpus 'Adam ibi esse sepiiltum et quia in Adam omnes morimur etc.; sed ex ratione addita et ex comparatione inter Adam et Christum potius colligendum erit id a Christianis esse excogitatum; congruebat quippe , inquit 5. Ambr. n. 114, ut ibi vitae nostrae primitiae collocarentur, ubi f uerant mortis exordia ; eaclem sententia proponitur ab auctore carminum adversus Marcionem lib. 2 (M. 2,1067) , eandem refert S. Hier. se audivisse ab aliquo in ecclesia proponi et placuisse populo et esse cum quodam plausii ac tripudio exceptam (ad Ephes. 5,14; M. 26,526) ; eaclem legitur in epistola Paulae et Eustochiiad Marcellam (epist. 46; M. 22,485)pariter apud S. Epiphanium (haer. 46,5; M. 41,844) et in homilia de passione et cruce quae olim S. Athanasio adscribebatur (n. 12; M. 28, 208) in qua etiam ad Hebraeorum magistros opinio ilia refertur. Complures eius sententiae patroni (S. Basilius in cap: 5 Isaiae, Nonnus in cap. 19 loan. , Chrys. horn. 84 in loan. , Germanus etc.) recensentur a Gretsero cap. 18. Dicit quidem S. Hier. : haec utrum vera sint necne, lectoris arbitrio derelinquo (M. 26,526); at in commentario earn sententiam explicite reiicit , cum scribat : apparet Calvariam n.on sepulcrum primi hominis sed locum significare decollatorum , et addat Adam esse sepultum iuxta Hebron id quod ex erronea interpretatione los. 14,15 colligit. Frequenter nominis rationetn mde repetunt, quod ibi fuerit locus quo rei poena mortis plectebantur et quo decollatorum crania. iacebant (cf. S. Hier, Bed. Pasch. Br. Alb. Thorn. Cai. Maid. Salmeron, Lap. Calm,.}] verum recentiores communiter negant habuisse Iudaeos certum locum suppliciorum (excipe Ed. II p. .585) ; dein plane improbabile est eo loco quo frequens erat via ossa vel crania mortuorum iacuisse, cum ex iis transeuntes facile leviticam immunditiem ex gravioribus unam contrahere possent, ad quam evitandam alias multa cura adhibebatur (cf. 23,27). Quare potius recentio.rum explicatio erit probanda locum nomen accepisse cranii ex forma quae aspectui praebebatur, uti frequens est colles et montes appellari ex %ura quadam et similitudine quam cum aliis rebus habere videntur ; prout etiam a. Strabone (17,3) promontorium KecpoXai nomine recensetur (cf. Schegg , Lang 'en p. 369, Bisp. Schanz, Fil. P. Ed. II p. 585 etc/). Et si conspecta essent crania, non explicaretur cur cranium et non locus cranibrum appellaretur. Referunt Schanz, Fil. Keil, Weiss iam a S. Cyrillo hierosolymitano Golgotha esse explicatum ex forma loci; sed cat. 13,23 nomen dicit prophetice esse impositum , in quo soil, verum caput Ghristus crucem subiit ; caput in loco Calvariae passum est; o magnam et prophetiae plenam appellationem ! propemodum namque te nomen ipsUm admonet velut dicens : ne crucifixo tamquam mero homini attendas ; caput est omnis principatus quod cruci est affixum (M. 33,802). qui ceteromm maxifnus haberetur quiquo Adam sit appellatus dictum existimamus . Atque profecto cui in mentem venire posset Adam protoparentem dici maximum inter Enacim gentem scil. quae olim Palestinae partem incoluit? Traditionem antiquissimam de situ Golgotha bene vinclicant contra aliquorum oppugnationes Langen p. 364 seq. Friedlieb , Schanz, Fil. P.; atque certe incredibile est eius loci memoriam esse oblivione deletam. Nam ea ipsa quae Hadrianus imperator fecit inservire debebant, ut loci memoria servaretur; ceterum hand obscure signiflcat S. Cyril! us bier, iam ex apostolorum temporibus (EXTOTE) coepisse exterarum gentium multitudinem ex omnibus partibus lerusalem confluere ad loca sacra veneran da (catecb. 17,16; M. 33,988). Vide Kirchenlexicon, 2 ed. II p. 1724. Dicitur in gemara babylonica ad tra.ctatum de synedriis (cap. 6; Ugolinil. c. XXV p. 600) : qui educebatur ut occideretur potabatur grano thuris in poculo vini , ut eius mens perturb aretur ; dictum est enim Prov. 31,8 : date siceram moerentibus et vinum qui amaro sunt animo ; mulieres nobiliores sponte offerebant ; quern morem etiam in supplicio Christi observatum cernimus
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v. 34 et dederunt ei vinum illustratur ex Marc. 15,23 et dabant ei myrrhatum vinum; quare lectio oivov omnino retinenda est (vide lect. var.); et cur apud aliques legatur oo?, explicatur ex Ps. 68,22 ad quern locum propter vocem X ^!? hunc evangelistae locum accommodare volebant (et dederunt in escam meam fel , LXX jroV/fv , et in siti mea potaverunt me aceto , LXXo^o?). Ex more illo iudaico sicut ex loco Marci pariter constat quo sensu j^oV/i concipi debeat; intelligitur vinum myrrha conditum amara; unde ^oV/i sensu g-enerali ponitur pro re amara (cf. Prov. 5,4. Lament. 3,15). Notum est veteres eiusmodi rebus solitos esse vinum condire; lautissima apud priscos vina erat myrrhae odore condita, ita Plinius (nat. hist. 14,15). Cum probabile sit eum potum Christo apiis mulieribus 1 quae eum secutae erant esse praeparatum et oblatum, Christus in eorum gratiam non omnino recusavit, sed gustavit; at cum tormenta et cruciatus sine ulla sensuum stupefactione sentire ac perferre vellet, noluit bibere, noluit potum sumere cuius virtute sensus hebetarentur et dolores minus sentirentur. Calicem enim quern dedit ei Pater Christus bibere voluit integrum sine ulla dolorum imminutione. Sine ulla igitur hebetatione sensuum obviam ivit supplicio illi quod crudelissimum teterrimumque appellat Cicero (in Verrem 5,64), extremum, quod personis infame est vilibus, Arnobius peramcenset Weiss scribi Iesum ob gustiun amarum noluisse bibere. Hoc supplicium crucis brevissime refert evangelista solo nomine v. 35 (JTaopcocavTe; aurov; erat quippe poe-nae genus eotempore notum in ludaea quoque per Romanos; immo iam Alexander lannaeus, uti losephus refert (Antiq. 13,14. 2; de bell. iud. 1,4. 6), circiter octingehtos captivos in crucem tolli iussit. Huic supplicio addici solebant send, latrones, sicarii, seditiosi. Triplicem fuisse formam crucis notum est, quam vocant crucem decussatam X, crucem commissam T, crucem immissani -f . Grucem Christ! fuisse immissam certum videtur. Haec enim figura iam necessario nobis offertur titulo super caput eius posito. Hanc quoque pleraque veterum testimonia indicare videntur ; ita si lustintts, sanctus martyr,-, dicit summam partem crucis in cornu attolli et Moysen expansis manibus orantem crucis figuram exhibuisse (c. Tryph. n. 91. Ill); pariter si crucem comparat cum velo, vexilloriim ac tropaeorum signis et similibus (Apol. 1,55; M. 6,412). Eodem modo dicit Tertulliamis corpus esse in modum crucis (de idplol. 12; M. 1,678) idemque ad nationes 1,12. : si statueris hominem manibus expansis, imaginem crucis feceris (M. 1,578) et in Apologetico 16 iterum plures affert comparationes cum signis Romanorum militaribus quibus crucis immissae forma declaratur (M. 1,367 seq.). Hanc formam declarat S. Aug. (in loan tract. 118,5), hanc Nonnus, dum crucem vocat Sopu Terpaic'Xeupov , lignum quadraturn. Quare plerique earn sententiam merito adoptarunfc; cf. Baronius ad an. 34 n. 94, Benedictus XIV 1. c. 7,83 r Lamy, dissert, de cruce 2, Langen p. 32, Am. Schanz, Fit. P. Ed. etc. In antiquis picturis a saeculo quinto et deinceps modo crux immissa , modo commissa cernifcur; cf. Garmcci, Kraus locis quos supra allegavi p. 519. Verum in eiusmodi picturis non esse rem quaerendam prouti olim gesta est, turn ex aliis apparet turn ex eo quoque quod ali quo ties solae manus clavis transfixae repraesentantur pedibus sine ullo vulnere vel vinculo depictis. Vide Grimm-latin VII p. 8 seq. Quaeritur etiam , sitne Christus affixus cruci humi iacenti an erectae. Cum veteres dicere soleant : in crucem tollere, agere, ferre, dare, ascendere, salire, insultare, insalire, crucem statuere (cf. Friedlieb p. 142), alter modus magis in usu fuisse videtur. Atque ita Christum cruci iam erectae esseuffixum describit Nonnus (ad loan. 19,18) : in lignum quadra turn, altum. supra terram erectum extenderunt adstringentes violentia explicatas utrimque ferreo quodam vinculo manus; idem indicare videtur S. Ambr. dum saepius scribit, Christum ascensurum crucem vestimenta deposuisse , currum suurii triumphatorem ascendere ; considerandum qualis ascendat etc. (in Luc. lib. 10 n. 108 seq.). Pro qua sententia complura veterum testimonia afferunt Lap. Gretserus eamque Benedictus XIV 1. c. n. 86 elicit verisimiliorem : ostendit enim Lipsius de cruce lib. 2 cap. 7 ad eum plerumque modum sontes crucifigi solitos, et.apud veteres scriptores frequentissime ilia occurrunt : tollere in crucem , ascendere , salire, excurrere... quibus manifeste patet crucem iam fuisse erectam cum sontes affigerentur; certe de Ghristo Iesu Athanasius serm. de passione, venit, inquit, ad locum, ubi erat illi ascendenda crux (of.- M. 28,221 ava&n'vetv sirl TOV orocupov; sermonem non esse S. Athanasii iam dictum est) et Hilarius lib. 10 de Trinitate : in lignum elevattis est . Eandem sententiam tuentur Lap. Calm. Am. Langen p. 309, Schanz, Fil. aliique. Sed alterum quoque modum adhibitum fuisse videmus ex martyrio S. Pionii (Acta Sanct. Februar. 1 p. 42) quem ligno fixum erexerunt, et'hunc modum aliqui probabiliorem censent in crucifixione Cbristi; ita Salmeron tract. 35, Gretserus cap. 21, Ollivier p. 335. 345. Certum est manus et pedes clavis esse transfixa. Pedes clavis esse perforates negavit Clericus (ad loan. 20,27) et Bathe (ad Ps. 21,17), quos secutus est Paulus aliique ex rationalises , uti Liicke, Fritzsche, Ammon, Winer, Schleiermacher (cf. Weiss] iique omnes qui Christum non esse vere mortuum contendebant quo facilius negarent resurrectionem. At hoc commentum non solum catholici sed etiam complures ex protestantibus refutarunt sedulo et solide (cf. Keil, Weiss, Keim, Cook ad Matth. 27,35 etc.). Atque pedes quoque. esse perforates omnino consequitur ex Luc. 24,39 : videte manus meas et pedes quia egoipsesum; perforatione soil, agnoscere debent eum esse eundein Iesum qui in cruce pependit. Et earn perforationem testantur testes antiqui quorum tempore supplicium crucis infligi solebat et ita de ea loquuntur, ut ostendant earn omnino in usu fuisse neque quemquam earn negare , immo earn adeo esse notam et ab omnibus creditam, ut ex ea secundum Ps. 21,17 (foderunt manus meas et pedes meos) probare non dubitarent Iesum esse Messiam. Ita S. lustinus arguit contra Tryphonem ludaeum ex eo loco : nam cum eum crucifixerunt, fixis clavis manus eius et pedes foderunt... atque hunc ipsum psalmum in Christum negatis esse dictum , in omnibus caecutientesnec intelligentes nullum unquam in vestro genere regem aut unctum appellatum fuisse qui pedes et manus vivus perfoderetur et per hoc mysterium moreretur, id est crucifigeretur, praeter hunc solum Iesum (c. Tryph. 97. 104; M. 6,705. 719); eandem perforationem quoque asserit in Apologia 1 n. 35. (M. 6,384). Itemque Tertullianus affirmat atrocitatem crucis proprie esse in perforatione manuum ac pedum et verba ilia psalmi in Iesu esse completa (c. Marc. 3,19; M. 2,348) idemque repetit adversus ludaeos cap. 10 (M. 2,629). Idem 'S. Hilarius in Ps. 143,16 : iniqua dextera clavo manus et pedes figit , et pariter de transfixione pedum alii Patres loquuntur quorum aetate haec poena crucis infligi solebat S. Gyprianus, Ephraem, Eusebius caesariensis, Eusebius emesenus, Lactantius, Novatianus etc. (cf. Langen p. 317; Sepp, Leben Jesu VI p. 332). Neque desunt profanorum scriptorum testimonia pedes esse transfixes in crucis supplicio. Pervulgatum est illud apud Plautum (Mostell. 2, 1. 13) : ego dabo ei talentum, primus qui in. crucem excucurrerit , sed ea lege , ut affi gantur bis pedes , bis brachia ; affigi pedes et bracbia tamquam in us a communi positum supponitur, solum quo maxima habeatur securitas ne aufugiat bis ut affigantur postulatur. Manus et pedes quo commodius clavis transfigi possint esse loris ac funibus adstricta, etiam 5. Hil, docet : sed forte penduli in cruce corporis poenae et colligantium funium violenta vincula et adactorum clavorum cruda vulnera sunt tiniori (de Trinitate 10,13; M. 10,352)? diso primus homo habitavit etc.; sed earn repelit non ex re vere gesta, sed ex ratione mystica et typica : tails ergo ascendat qui saeculum vincere parat, ut saeculi adiumenta non quaerat; victus est Adam qui vestimenta quaesivit; vicit ille qui tegumenta deposuit . Quam sententiam tamen Lorinus (ad Ps. 21,18) ita temperat, ut dicat cruciarios tarn foede praeflagellari solitos, ne quid foedum ad contuentium oculos posset pervenire, sed miserandum totum. Etiam auctor sermonis de passione et cruce Domini n. 20 rem ex typo declarat : decebat enim euro, cum hominem introduceret inparadisum, tunicas exuere quas accepit Adam, cum ex paradiso exturbaretur; cum enim ille peccasset ac demum moriturus esset, accepit pelliceas vestes ex mortuis animalibus factas, symbolum mortis ob peccatum sibi inductae . Sed quidquid sit de typis illis Adam etNoe, ad quos alludere solent , constare ex iis nihil potest , et quod ad rationes illas typicas et mysticas referunt, idem satis qiioque ex altera sententia colligi potest. . Pondus corporis cruci affix! sustinebatur palo in media cruce posito. Inde ortae sunt locutiones : sedere in cruce , equitare in cruce ; ita legitur apud Senecam (epist. 101 versus finem) : vita dum superest bene est; hanc mihi, vel acuta si sedeam cruce, sustine. Porro eiusmodi palum in media cruce fixum clare testantur ii qui supplicium crucis infligi suotempore viderant. Ita S. lustinus crucem describit : rectum unum lignum est a quo sumrna pars in cornu attollitur... et illud quod in media figitur, ut ei insideant qui crucifiguntur, ipsum etiam veluti quoddam cornu eminet (TO ev TW |/,e<jq> Tvyiyvufxevov w? xepa? seal auTo e^ejrov IffTiv, scp 1 w STro^ouvrai, 01 araupoujxevot ; c. Tryph. n. 91 ; M. 6,693). Et pari modo S. Irenaeus : ipse habitus crucis fines et summitates habet quinque, duos in longitudine'Ct duos in latitudine, et unum in medio, in quo requiescit qui clavis affigitur (c, haer. ,2,24. 4; M. 7,794-5). Neque aliter Terlulliqnus : nobistota crux imputatur, cum antenna scilicet sua et cum illo sedilis excessu (adv. nationes 1,12; M. 1,578) et iterum (c. Marc. 3,18) verba ad Iesum applicaiis ilia : tauri decor eius , cornua unicorn is cornua eius (Deut. 33,17 LXX) scribit : cuius cornua essent crucis extima; nam et in antenna navis quae crucis pars est cornua extremitates vocantur; unicornis autem media stipitis palus (adv. lud. 10; M. 2,346. 626-7). Veteres bi suppedanei, cui pedes insisttint, non meminerunt. Videtur adesse in ludicra ilia imagine qua Alexamenos depingitur adorans hominem capite asini instructum (cf. Kraus, Realencycl. II p. 774). Eius dein mentio fit tempore illo quo poena crucis iam dudum erat abolita et proin memoria quoque qua ratione inflicta esset oblivioni data. In imaginibus quoque quae a saeculo quinto fieri coeptae sunt eiusmodi palum in medio positum esse omissum facillimeintelligitur; praebuisset enim aspectum foeduin. Gum autem pondus corporis solis manibus transfixis sustineri nori posse perspiceretur, fulcrum aliquod addi pedibus coeptum est. Neque tamen tale suppedaneum in omnibus cernitur. Primus qui eius mentionem facit esse videtur S. Gregorius turonensis , qui dicit sacras plantas affixas esse super tabulam tamquam stantis hominis ; pedem autem parvulae tabulae in foramen esse insertum quod in stipite erecto factum sit (de gloria martyrum cap. 6; M. 71,711). Et. tale suppedaneum fortasse etiam designator in tragoedia de Christo patiente (quamsaeculo sexto attribuun't) v. 665 TCO'&XS #e xaOvfttocav Iv TT/DCTW u)cp (M. 38,189), ubi per TCTJKTOV uXov illud intelligit lignum , quod recto stipiti crucis coagmentatum et infixum erat (Gretserus cap. 24). Verum hisce quae posteriore tempore pingebantur et scribebantur clara ilia priscae aetatis testimonia nequeunt infirmari. Profecto miranda stint aliquorum ingenia quae a se impetrabaut ut S. lustini, Irenaei, Tertulliani verba explicarent tamquam de suppedaneo dicta. Illi.veteres dicunt palum in medio positum, hi audacter in media interpretantur de parte infima; illi dicunt cruciarium palo insidere, vocant palum sedile; hi nihilturbati insidere dicunt pedibus, et sedile fulcrum pedum. Obiiciunt insuper Gretserus, Ollivier p. 334 eius -pali medii vestigium in nullo cerni monumento, in nulla pictura, sculptura, caelatura. Verum id quidem est. At id solum probatur veteres illos artifices verae artis et decoris praecepta intellexisse quibus prohibetur ne talis adspectus oculis intuentium obiiciatur. Multos qui ea de re tractarunt enumerat Benedictus XIV n. 85; cf. Langen p. 310, Fil. Schanz. Quattuor milites in crucifixione Christi esse occupatos colligitur ex loan. 19,23 (fecerunt quattuor partes ex Iesu vestimentis, unicuique militi partem)
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v. 35 postquam autem crucifixerunt eum, diviserunt vestimenta eius sortem mittentes; communiter asserunt vestes mortis damnatorum spolia fuisse carnificum ; atque eum morem exstitisse (id quod Ed. II p. 591 not. 4 negat posse probari) satis constat ex eo quod hie narratur et quod postea id lege lata est prohibitum ; nam in lege de bonis damnatorum (digest. 48,20. 6; cf. Wetstein ad h. 1. Sepp VI p. 349) legitur : spolia (sunt ea) quibus indutus est, cum quis ad supplicinm ducitur; ista neque speculatores ultra 1 , sibi vindicent neque optiones ea desiderent quibus spoliatur quo momento quis punitus est . Vestimenta erant tunica inconsutilis , de qua loan. 19,23 seq., pallium, interula, cingulum, sandalia vel soleae. Gum S. Hier. in commentario addat : et hoc in eodem psalmo fuerat prophetatum : diviserunt sibi vestimenta mea etc., non videtur in suo textu legisse , quod hoc loco additum est in vulg. Clementina (vide lect. var..) ut impleretur quod, dictum est per prophetam dicentem, soil. Ps. 21,19, diviserunt sibi vestimenta mea et super vestem meam miserunt sortem; ex narratiombus evangelistarum patet milites bis sortem misisse, priusde vestimentis aliisquis quid tollepet (Marc. 15,24), dein de tunica inconsutili. Alii quidem (Maid. Bisp.} censent sortem esse missam solum de tunica inconsutili; verum id cum aliorum narratione, praesertim Marci, non videtur posse componi. Sensit id de Marco etiam 5. Aug. : Marcus itaque solus videtur aliquam intulisse quaestionem; dicendo enim : mittentes sortem super eis quis quid tolleret , tamquam super omnibus vestimentis , non super sola tunica, sors missa sit , locutus videtur (tract. 118,3 in loan.); at nihilominus s. doctor ita interpretatur, ut sors non missa sit super aliis vestimentis : mittentes sortem (super tunica) cum dividerentur. At id coacte quam maxime. De cetero
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v. 36 sedentes servabant eum }
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v. 37 et imposuerunt super caput eius causam ipsius scriptam : hie est Iesus rex ludaeorum ; .non opus est eireOviJcav explicare tamquam plusquamperfectum. Cum dicatur 1 super caput eius, liquet titulum esse affixum , cum Christus iam pendebat in cruce. More romano iis qui ad supplicium ducebantur praeferebatur tabula , in qua crimen scrip turn erat vel ab iis ipsis e collo pendens portabatur. Refertur hie mos a Suetonio (Caligula 32) : Romae publico epulo servum ob detractam lectis argenteam laminam carnifici confestim tradidit, ut manibus abscissis atque ante pectus e collo pendentibus , praecedente titulo qui causam poenae indicaret, per coetus epulantium circumduceretur et in vita Domitiani 10 : patremfamilias... detractum e spectaculis in arenam canibns obiecit cum hoc titulo : impie locutus parmularius . Eductus est itaque Christus praecedente titulo. Neque absimilis erat mos ludaeorum; nam <( prodit lapidandus antecedente praecone atque in haec verba conclamante : viriste N. N. films N. N. prodit lapidandus ob culpamhanc... (tract, de synedriis 6,1 ; Surenh. IV p. 233). Causa mortis Christi redclitur titulo : hie est Iesus rex ludaeorum ; ex loan, discimus titulum fuisse scriptum hebraice, graece et latine. Probabilissime forma tituli apud loannem : Iesus Nazarenus rex ludaeorum, est ilia quae hebraice (aramaice) scripta erat , quod ex addito cog-nomine Nazareni conclndi potest. Graecam tituli formam probabiliter legimus hie. Eodem modo titulus erat confectus qui praeferebatur, cum Attains per theatrum circumduceretur : oOro? sariv "ArTa^o? 6 ^piGTtavd;, ut refertur in epistola christiariorum apud Viennam et Lugdunum degentium ad fratres in Asia et Phrygia (Eusebius hist. eccl. 5,1; M. 20,425). Apud Marcum fertur titulus : rex ludaeorum , qua forma Latinis breviter, uti mosestlegumromanarum, causa declaratur. Ita si placet diversitatem commode explicaveris. Vel si malueris, statue solum loannem qui testis cruci adstabat accurate rem referre; alios tantum rei suminam. Uti Pilatus antea ludaeis dixerat : ecce rex vester, et : regem vestrum crucifigam (loan. 19,14. 15), ita eadem mente eodemque sensn titulum scribi iussit. Accusaverant ludaei Iesum quod se diceret Christum regem. Iesus ipse dixerat Pilato se esse regem (loan. 18,37). Ante aliquot dies in sollemni in urbem ingressu turbae acclamaverant Iesu : benedictus qui venit rex in nomine Domini (Luc. 19,38) et qua erat magistratus romanus vigilantia et suspicione propter indolem ludaeorimi ad seditionem pronam , vix cogitari potest ingressum ilium et turbarum acclamationem latuisse procuratorem. Praeterea hoc titulo et causa mortis efficaciter declinavit illas ludaeorum minas : si hunc dimittis non es amicus Gaesaris; omnis enim qui se regem facit contradicit Caesari (loan. 19,12); valde enim periculosum erat accusari apud Tiberium negligentiae in tuendo iure imperatoris commissae. Insuper tali titulo qui cruciario indebatur regis ludaeorum ipsis ludaeis qui sibi fuissent adeo molesti opprobrium inferre volebat et suum illis contemptum et indignationem significare. Id pontifices etiam statim senserunt et aegre tulerunt(cf. loan. 19,21). Si igitur iis rationibus explicatur a parte Pilati, cur ea selegerit tituli verba, tamen nullatenus omittendum est speciali Dei providentia factum esse ut hie poneretur titulus , quo omnibus constaret Iesum ob hanc solam causam esse in crucem adactum , quia est rex ludaeorum i.e. Messias cui uni post ruiuain domus David hie titulus competebat, uti quoque ex Ez. 21,27 elucet et de quo angelus annuntiaverat : clabit illi Dominus Deus sedem David patris eius (vide quae notaviln Comment, in Ezechiel p. 216). Quia Iesus erat Christus et ut talis rex ille ludaeis promissus debuit pati, debuit supplicio crucis peragere redemptionem. Et ut tamquam talis in eo supplicio declararetur, divino consilio evenit; de quo ita S. Amdr. : merito supra crucem titulus qnia non humani corporis, sed divinae potestatis est regnum quod habet Christus; merito supra crucem titulus, quia licet in cruce erat Dominus Iesus, super crucem tamen regis maiestate radiabat (in Luc. lib. 10 n. 113). Quod Isaias praedixerat : cum iniquis reputatus (53,12), id modo valde conspicuo demonstratur
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v. 38 (cf. Marc. 15,28; S. Cyr. Pasch. Br. Thorn. lans.) time crucifixi sunt cum eo duo latrones; units a dextris et unus a sinistris , quasi Iesus, utpote medius, maxime esset scelestus. In loco publico et frequenti Iesus crucifixus est; unde eo quoque modo irrisionibus ac contumeliis omnium exponebatur
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v. 39 praetereuntes autem blaspaemabant eum moventes capita sua, supplicium crucis irrisionum aculeis exasperabant et in quern manibus amplius saevire non poterant linguaruni tela iaciebant (S. Leo serm. cle pass. 4,2). Caput raovere irridentium est et iUudentium (cf. lob 16,4. Is. 37,22. ler. 18,16. Lament. 2,15. Ps. 43,15; 108,25); id de Christo patiente praedictum erat : omnes videntes me deriserunt me, locuti sunt labiis et moverunt caput (Ps. 21,8);
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v. 40 et dicentes : 'vah, oua (vide lect. var.) interiectio est insultantis vel irridentis (S. Pasch.), eo fere modo quo apud LXX sOye ponitur (cf. Ps. 34,21. 25; 39,16) qui destruis temphim (Dei] et in triduo illud reaediftcas ; salva temetipsum; si Films Dei es, descends de cruce! milites crucifixerunt; qui autem crucifixo opprobria et irrisiones adiiciunt, ludaei sunt, uti ex verbis consequitur.
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v. 41 similiter et principes sacerdotum illudentes cum scribis et senioribus dicebant; in sat multis codicibus graecis et latinis adduntur quoque pharisaei. Illos utique minime defuisse in occasione adeo praeclara satiandi vindictam et exercendi odium in eum a quo scelera sua essent graviter reprehensa, certissime assumendum est. Aderant synedristae ; in synedrio autem magna pars erat pbarisaeorum et scribae vel legis doctores magnam partem ad sectam pbarisaeorum pertinebant (Act. 5,34; 23,6. losephus, vita 38. 39);
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v. 42 alios salvos fecit., se ipsum non potest salvum facere, etiam nolentes coniitentur scribae et pbarisaei quod alios salvos fecerit; itaque vos vestra condemn at sententia; qui enim alios salvos fecit, utique si vellet seipsum salvare poterat (S. Hier.}. Tarn indubitata , praeclara et omnium sermone celebrata erant Christi miracula sanationum , ut eius inimici ferocissimi ea ultro et palam agnoscant idque turn cum eum opprobriis onerare gestiunt. miram cum ea professione caecitatem! Uti bene notat S. Chnjs., cum mutationem tituli a Pilato impetrare non potuissent , saltern irrisione sua probare tentabant eum non esse regem ; ideo dicunt, ut ostendant male esse titulum expressum : si rex Israel est, descendat mine de cruce et ere-, dimus ei; eo conutentur appellatioaem regis Israel eum designare qui hoc revera praestare possit, qui proinde summa potestate praeditus sit et pui populus iudaicus se tota devotione committere debeat. Sed quam parum huic Iesu , etsi descenderet cle cruce , credituri essent satis manifestarunt praeter alia etiam factaresurrectione. Quare frauelulentam nimis et falsam promissionem S. Pasch. dicit; quid fuit plus de cruce adhuc viventem descendere, an de sepulcro mortuum resurgere? surrexit tamen et credere omnino noluerunt, cum surrexerit, verum etiam copiosam militibus pecuniam dederunt, ne testes essent eius resurrectionis . Illudentes quoque et pietati Iesu et eius de se testimonio reddunt testificationem y.
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Sim ul cum plebe principes quoque conspicuum sibi vindicant locum, ut irrisionum iaculis eum configant quern tanto labore cruci affigendum curaverant 43 confidit in Deo, liberet mine sivult eum, si sibi in eo complacet, secundum Ps. 21,9 (hebr. 22,9 la ysn '?); dixitenim, quia Films Dei sum; quod praedixit David in persona eorum, hoc ipsi nunc dicunt, huiusraodi prophetiam ad finem perducentes (Euth.}. Nota quomodo quaecumque Iesus egregie dixit et fecit, vaticinium, miracula, eius de Patre et seipso testimonia, ad ludibria trahant et omnem Iesu excellentiam et dignitatem prophetae, patratoris ,miraculorum, regis Messiae, dilecti a Deo, Filii Dei opprobriis et ludificationibtis afficiant. Et quantopere factus sit vermis et opprobrium hominum et abiectio plebis (Ps. 21,7), quam maxime eo ostenditur quod ipsi nequam latrones in eum convicia iaciant
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v. 44 idipswn autem et latrones qui crucifixi erant cum eo improperabant ei; idem quoque Marc. 15,32; aliter Luc. 23,39-43; unus Christum blasphemat; alter eum reprehendit et a Domino petit et impetrat gratiam. Quae ut inter se concilientur, duae iniri possunt viae. Vel numerum pluralem adhiberi generice, pluralem categoriae, uti Hebr. 11,37 secti sunt, cum de solo Isaia tradatur, vel cum dicat aliquis : et rustici mihi insultant, etiam si unus insultet (exempla sunt S. Aug. de cons, evang. 3,16. 53; et simili modo concipiunt S. Cyr. lans. Maid. Salmeron, Lap. Sylv. Lamy, Schegg , Reischl, Bisp. Didon, Keil] uti antea de praetereuntibus , principibus sacerdotum, scribis, senioribus sermo fuerit, ita nunc summatim et generatim dici de latronibus, ut efferatur omnes, summos et infimos in Iesum convicia congessisse. Vel primum quidem utrumque improperasse ; verum mox tinum visa Christi patientia et audita eius pro inimicis ad Patrem deprecatione ad meliorem sensum esse conversum eumque iam ab initio non blasphemasse (unde Matthaeum uti verbo mitiore oveir^av, Lucam $\<X.G- (p-/i(xew). Cui acceptioni accedunt S. Hil. Theoph. Euth. Ambr. Pasch. Al6. Ollivier. Alii denique utramque explicationem qua narrationes inter se congruere possint proponunt; ita S. Hier. Bed. Thorn. Dion. Fab. Suarez (adqu. 46 art. 11 n. 5) Calm. Arn. Schanz, Fil. Verum prior sententia videtur praeferenda ex ratione quam reddit Salmeron (tract. 40) : hoc enim magis consonat increpationi quam in alterum exercuit dicendo : neque tu times Deum etc. ; quae verba non indicant ipsum loquentem poenitere convicii proprii , sed potius alterum increpare nee ipsum Deum timere, sed simul cum aliis insultare Iesu; quod et araplius confirmatur dicendo, quod nos iuste patimur digna factis recipiendo ; neque se accusat quod convicium aliquod dixerit in tesum et similiter notat Benedictus XIV n. 96 : nam quomodo bonus latro potuisset alterum de blasphemia increpare , si ipse etiam paulo ante blasphemasset? Vide Grimm-Zahn VII p. 145.
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v. 45 a sexta autem hora, ab ortu solis scil. ergo tempore meridiano quo maxima esse solet lux , tenebrae factae sunt super universam terratn usque ad horam nonam i. e. usque ad horam tertiam post meridiem; uti ex hac aliorumque narratione patet, Iesus iam per aliquod tempus horrendos illos in cruce cruciatus sustinuerat et varia opprobriorum genera pertnlerat, cum tempore meridiano subtract lumine diurno testimonium coeleste crucifixo dari coeptum est. Quod ita divinitus accidit in signum irae Dei, in abominationem exsecrabilis sceleris iudaici,' in testimonium gloriae eius quern agnoscere non voluerunt ludaei atque in signum caecitatis iudaicae ; solent enim prophetae cum iram Dei super homines significare volunt, designare illam per solis ac lunae obscurationem et tenebras (lans. sim. Maid,}. ludaei ilium repudiarunt qui est lux mundi; qiiare merito regio eorum obvolvitur tenebris in signum miseriarum et caecitatis quibus auctores facinoris mulctabuntur ; in hisce tenebris cernuntur significatae minae prophe- .ticae (cf. Is. 8,22; 13,10. loel 2,2. Soph. 1,15 etc.). Quomodo eici -rcacav T-/JV y/jv intelligendum sit, non omnes consentiunt. lam Orig. scribit : arbitror sicut cetera signa quae facta sunt in passione eius in lerusalem tantummodo facta sunt , sic et tenebrae tantummodo super omnem terram ludaeam sunt factae; quae autem dico , in lerusalem tantummodo haec facta sunt : quod velum templi scissum est, quod terra contremu.it, quod petrae diruptae sunt, quod monumenta aperta sunt; neque enim extra ludaeam petrae diruptae sunt etc. Eandemque accepfcionem profitentur S. Cyr. Zacharias chrysop. Mald.Friedlieb, Schanz, P. Grimm S. Thorn, hanc pariter et alteram proponit. Pro qua interpretatione ra.tio reddi potest quam aflert Maid, partim ex Qrig., universalem illam particulam accommodate ad locum de quo ageretur esse intelligendam ; rem gestam esse in ludaea, ergo universam terram esse omnem illam regionem. Quae ratio confirmari potest ex eo quod ad orbem terrarum signiftcandum evangelista uti solet voce xoGp? 4,8 ; 5,14; 13,38; 16,26; 24,21 ; 25,34; 26,13. Alii tamen vocem hoc loco latiore sensu capiunt, S. Chrys. Theoph. Pasch. Cai. Lap. Arn. Fil. Ed. II p. 604; item Baronius ad an. 34 n. 116. Verum quod aliqui de universo plane orbe terrarum dicunt, iam necessario valde restringatur oportet; nam cum in lerusalem meridies est, in altero terrae hemisphaerio nox ihcubat , in regionibus autem nostri hemisphaerii alia et alia aguntur tempora vel matutina vel pomeridiana. Dicit autem evangelista hora sexta factas esse tenebras; ex quo loquendi modo Maid, concludit ea solum in regione factas esse quae simul cum lerusalem habuerit idem meridiei tempus. Alii demum tenebras illas extra ludaeam esse protensas colligunt non ex verbis evangelistarum , sed ex epistolis illis fabulosis ad Polycarpum et Apollophanem quae olim credebantur esse Dionysii areopagitae (ita lans.} vel ex eo quod Phlegon de eclipsi solis narrat quae contigerit in meridie anno quarto olympiadis 202 (ita Benedictus XIV n. 117) i. e. anno 19 Tiberii imperatoris, qua hora sexta dies in noctem sit versus, ita ut stellae in coelo visae sint et terrae motus in Bithynia factus. Verum Phlegon refert de soils eclipsi quae non fit nisi tempore novilunii ; tempore mortis Christi autem erat plenilunium. Ex computatione illam soils defectionem referunt ad diem 2k mensis novembris anni 29 p. Ch. ; vide Wieseler, Chronologische Synopse p. 388. nisse etc. (M. 3,1082); eodem modo fabula contexitur in epistola ad Apoliophanem philosophum 1. c. 1122. Qua ratione tenebrae effectae .sint superva'caneum est inquirere. Deo non desunt quibus eas inducere potuit; Orig. densis nubibus adductis esse factas tenebras censet; quern aliqui carpunt quia illo meridie stellae visae sint. Verum ubi id s. litterae innuunt? haec exPJilegonte petita sunt de stellis visis, qui tarn en de alio eventu loquitur. Vide quoquB Grimm-Zahn f "Vll p. 180 seq. Quam horrendos cruciatus Iesus per illas horas snstinuerit cogitatione assequi* non possumus. Vulnera clavorum qui in manibus pedibusque per nervos summopere dolorum impatientes adacti erant magis magisque inflammabantur, totum corpus flagellis discissum et vulneribus oppletum, cum esset aeri expositum , vehementissima inflammatione cruciabatur; sola manuum diuturna extensione tormenta saevissima infligebantur, nam ea re etiain circulatio sanguinis impediebatur, unde gravissimi dolores suffocatipnis oriebantur; cum omnes corporis musculi saeve intenderentur ipsa conditione corporis affixi , unaquaeque respiratio , anhelitus quisque non poterat fieri sine - maximis doloribus; profusione sanguinis acerrimi qupque ardores sitis in visceribus accendebantur. Verum quis singula tormenta enumerare posset? Atque in iis pendebat Iesus per aliquot horas! Atque ad corporis cruciatus etiam accessisse animi poenas etiam acerbiores illis quas inetu, taedio, maestitia et tristitia expertus erat in horto Gethsemani, testatur nobis ilia eius querela quam magna voce testatam voluitv. 4-6 eV circa horam nonam clamavit, Iesus voce magna dicens : Eli Eli, lamma sabacthani? hoc est Deus meus Deus meus, ut quid dereliquisti me? cf . Ps. 21,1 ; cum Iesus verba ea usurpet ', simul docet psalmum hunc de se esse dictum. Quo sensu se dicat derelictum, proxime ex ipso psalmo erit declarandum : traditus est tormentis neque in eis ei conceditur levamen, sed relinquitur plane cruciatibus; id quod v. 5.6 ipsa declaratur opposition^ : ad te clamavernnt et salvi facti sunt ; in te speraverunt et non sunt confusi ; ego autem sum vermis et non homo etc. ; unde Euth. : quare me dimisisti a^- y.5 OUTW? o&uvacOou; uttot ac tanta paterer (sim. Orig. Pasch. Thorn.}. Hoc igitur dixit ad declarandum vehementissimum esse suum do"^ lorem (Dion. Ians.}\ ita enim patitur, ac si a Deo esset derelictus; quare et hominis a Deo derelicti modo clamat, ut hominis extrema patientis supplicia et a Deo derelicti personam exprimat (Maid. Lap.}. - . . Haec qtiidem verissima sunt et ipso psalmi contextu proxime indicantur. Verum ibi non erit sistendum. Etiam in psalmo preces funduntur : ne discesseris a me, quoniam tribulatio proxima est, quoniam non est quiadiuvet... tu autem Domine ne elongaveris auxilium tuum a me; quibus mediis in doloribus efflagitatur eonsolatio ac confortatio divina. Quare ex hac Christi querela amore plena (Deus meus Deus meus, .repetito clamat) concludendum erit etiam animam ems , uti in agonia in horto , privatam esse ultimo illo supplicii tempore consolatione et irnmersam in pelagus moeroris, taedii , tristitiae secundum illud : intraverunt aquae usque ad animam meam ; infixus sum in limo profundi ; veni in altitudinem maris et tempestas submersit me (Ps. 68,2 seq.). Insuper valde-probabile est eo tempore diabolum quoque incursum in Iesum fecisse. Nam cum tempore passionis potestas tenebrarum in Iesum saeviret (Luc. 22,53), certe princeps quoque tenebrarum suas egit partes; Christns ipse passionem suam designat tamquam victoriam quae de principe hums mundi sit reportanda : nunc princeps huius mundi eiicietur foras (loan. 12,31) etsi post tentationem in deserto satan recessit a Ghristo solum usque ad tempus (Luc. 4,13), quale tempus magis aptum censeri potest ad impugnationem reno vandam tempore hoc quo Christus cruciabatur et horrendis omnium membrortun doloribus et animi quoque desolatione, afflictione, maestitiasumma? Talemitaque moeroris abyssum voce ilia magna Iesus palam facit. Summam mortis amaritudinem gustare voluit et quam saevissime pati in corpore et anima, ut pro nobis horrorem mortis imminueret et sua desolatione nobis promereretur divinam consolatione m. Yide Grimm 1. c. p. 198. Recte praedictum erat : circumdederunt me canes multi, concilium malignant] urn obsedit me (Ps. 21,17); nam saeva impudentia et crudeli malitia gemitus Ghristi ac suspiria ludibrio et irrisioni vertunt
Christ! mors eximiis miraculis redditurjnsignis. Hisce testimonium coeleste exhibetur Deum ulturum esse scelus in eum commissum, Iesum autem esse novi foederis mediatorem et verae vitae et immortalitatis largitorem. Hisce iam inchoatnr eius gloria, uti in confessione centurionis militumque cernuntur primitiae fidei ex morte Iesu ortae. Christo nato nox illuminata est claritate Dei, eo moriente dies obscuratus; sole iustitiae obeunte fiunt tenebrae (5. B?\)
27:47
v. 47 quidam autem illic stantes et audientes dicebant : Eliam vocat iste; credebatur Elias praecursor Messiae (vide ad 17,10); insuper popularis erat persuasio Eliam opem ferre afflictis. Quaerunt, sintne verba Christi perperam intellecta an malitiose et irrisorie detorta. Prius aliqui censent (Schegg , Langen, Fil.) t quia ludaei non ausi essent nomen Dei si id intellexissent per ludibrium de Elia interpretari. Sed quid illi non ausi sunt? quare communiter alii alterum tenent (cf . Am. Friedlieb, Schanz, P. Keil}. Etiam quaerunt ijuinam illi Ttve? fuei-int. ludaeos fuisse aliqui concludunt ex eo quia milites . non sint censendi qtiidquam novisse de Elia (cf. Friedlieb, Fil. P.) ; alii tamen milites intelligunt (Aid. Maid. Calm. Ed. II p. 607). Neque id statim a limine repudiandum est. Milites enim in provinciis conscribi solebant a Romanis provinciales. ludaei quidem a militia erant liberi; at milites in Palaestina conscribebantur ex eiusdem regionis jncolis qui genere non erant ludaei. Unde non improbabile est eiusmodi homines qui ante militiarii inter ludaeos vixerint etiain popularis illius de Elia sententiae non fuisse plane inseios. Ceterum tanlen nullo pacto opus est ea verba ad milites referre. Cur enim militibus ilia attribuant , ratio petitur ex eo quod existimant , cum unus ex eis qui Christo acetum obtulit miles fuerit illos quoque quosdam milites fuisse. Quae tamen conclusio non adeo firma videtur. Nam qui illic stabant et ludaei erant et milites et peregrini ex variis regionibus; unde rives TCOV sy.s IGTYIJCOTWV certe poterant esse ludaei , ita tamen ut els auToiv (scil. roiv exa EOT.) non propterea etiam deberet esse ludaeus, sed solum unus aliquis ex iis qui illic stabant. Ergo ille unus poterat esse miles. ' Non est improbabile Christum psalmum cuius prima, verba voce magna enuntiaveratin cruce recitasse. Verbuin enim quod mox iterum enuntiavit narrante loanne sitio plane congruit verbis v. 16 aruittamquam testa virtus mea et lingua mea adhaesit faucibus ineis, sicut ultima ems vox : consummatum est ultimo verbo respondet : quia fecit (hebr.); cf. loan. 19,28-30. Cum itaque Christus post illam exclamationem v. 46 mox'dixisset sitio, v. 47 quidam autem illic stantes et audientes dicebant : Eliam vocat iste; credebatur Elias praecursor Messiae (vide ad 17,10); insuper popularis erat persuasio Eliam opem ferre afflictis. Quaerunt, sintne verba Christi perperam intellecta an malitiose et irrisorie detorta. Prius aliqui censent (Schegg , Langen, Fit.), quia ludaei non ausi essent nomen Dei si id intellexissent per ludibrium de Elia interpretaii. Sed quid illi non ausi sunt? quare communiter alii alterum tenent (cf. Arn. Friedlieb , Schanz, P. Keil}. Etiam quaerunt quinam illi Tive? fuei-iut. ludaeOs fuisse aliqui concludunt ex eo quia milites , non sint censendi quidquam novisse de Elia (cf. Friedlieb, Fil. P.); alii tamen milites intellignnt (Alb. Maid. Calm. Ed. II p. 607). Neque id statim a limine repudiandum est. Milites enim in provinciis conscribi solebant a Romanis provinciales. ludaei quidem a militia erant liberi; at milites in Palaestina conscribebantur ex eiusdem regionis jncolis qui genere non erant ludaei. Unde non improbabile est eiusmodi homines qui ante militiam inter ludaeos vixerint etiam popularisillius de Elia sententiae non fuisse plane inscios. Ceterum tamen nullo pacto opus est ea verba ad milites referre. Cur enim militibus iJla attribuant , ratio petitur ex eo quod existimant , cum units ex eis qui Christo acetum obtulit miles fuerit illos quoque quosdam milites fuisse. Quae tamen conclusio non adeo firma videtur. Nam qui illic stabant et ludaei erant et milites et peregrini ex variis regionibus; unde rive<g TWV sm ICTVIKOTWV certe poterant esse ludaei , ita tamen ut ei$ aufcov (scil. T&iv ejce? EOT.) non propterea etiam deberet esse ludaeus, sed solum unus aliquis ex iis qui illic stabant. Ergo ille unus poterat esse miles. Non est improbabile Christum psalmum cuius prima, verba voce magna emmtiaverat in cruee recitasse. Verbuin enim quod moxiterum enuntiavit narrante Joanne sitio plane congruit verbis v. 16 aruittamquam testa virtus mea et lingua mea adhaesit faucibus ineis, sicut ultima eius vox : consummatum est ultimo verbo respondet : quia fecit (hebr.); cf. loan. 19,28-30. Cum itaque Christus post illam exclamationem v. 46 mox'dixisset sitio,
27:48
v. 48 continue currens unus ex eis acceptam spongiam implevit ace to , erat enim vas positum aceto plenum (loan. 19,20), istud acetum, oo?, intellige poscam, potum pro militibus positum , vinum acerbum , et imposuit arundini, liyssopo , i. e. bacillo ex hyssopo , et dabat ei bibere ; exinde quoque discimus , crucem non fuisse altam ; arundo enim vel bacillus ex hyssopo solum pervenit ad longitudinem pedis unius vel unius et semis. Cruces generatim non solebant esse altae; nam quandoque cruciarii a bestiis ferocibus dilacerabantur; uthomo nobilis irrisorie honoraretur, eum in alta cruce suspendi iussit Galba (Suetonius, Galba cap. 9). Alii ne hoc quidem sitis ardentissimae levamen Christo concedi volebant; v. 48 continuo currens unus ex eis acceptam spongiam implsvit ace to , erat enim vas positum aceto plenum (loan. 19,20), istud acetum, o'os, intellige poscam, potum pro militibus positum , vinum acerbtim , et imposuit arundini, hyssopo , i. e. bacillo ex hyssopo , et dabat ei bibere ; exinde quoque discimus , crucem non fuisse altam ; arundo enim vel bacillus ex hyssopo solum pervenit ad longitudinem pedis unius vel unius et semis. Cruces generatim non solebant esse altae; nam quandoqiie cruciarii a bestiis ferocibus dilacerabantur; uthomo nobilis irrisorie honoraretur, cum in alta cruce suspend! iussit Galba (Suetonius, Galba cap. 9). Alii ne hoc quideni sitis ardentissimae levamen Ghristo concedi volebant;
27:49
v. 49 ceteri vero dicebant : sine, a'cpeg, desiste, cessa; volunt dissuadere, ne potum offerat; et perguntin ludificatione : videamus an venial Elms liberans eum; Marc. 15,36 iis ille qui potum offert respondet : sinite, videamus si veniat Elias ad deponendum eum-i^e. ne me impediatis , ut possimus videre si veniat ; vult ergo dicere , si Iesus non aliquo modo reficeretur periculum esse ne nioriatur statim antequam Elias possit venire. Ita Iesus mediis in ludibriis suum consummavit sacrificium v. 49 ceteri vero dicebant : sine, a'cpe?, desiste, cessa; volunt dissuadere, ne potum oiferat; etperguntin ludificatione : videamus an veniat Elias liber ans eum; Marc. 15,36 iis ille qui potum offert respondet : sinite, videamus si veniat Elias ad deponendum eum i. e. ne me impediatis , ut possimus videre si veniat ; vult ergo dicere , si Iesus non aliquo modo reficeretur periculum esse ne nioriatur statim antequam Elias possit venire. Ita Iesus mediis in ludibriis suum consummavit sacrificium
27:50
v. 50 Iesus autem iterum damans voce magna emisit spiritum; quid clamaverit, vide loan. 19,30 : consummatum est, etLuc. 23,46 : Pater, in manus tuas commendo spiritum meum. Uti ceteris quae secuta sunt miraculis , ita vocis quoque magnitudine declaratur Iesu divinitas, ut qui supra humanam naturani in ipso extreme spiritu tarn magna claquoniam non est quiadiuvet... tu autem Domine ne elongaveris auxilium tuum a me; quibus mediis in doloribus efflagitatur consolatio ac confortatio divina. Quare ex hac Christi querela amore plena (Deus metis Deus meus, .repetito clamat) concludendum erit etiam animam eius , uti in agonia in horto , privatam esse ultimo illo supplicii tempore consolatione et inimersam in pelagus moeroris, taedii , tristitiae secundum illud : intraverunt aquae usque ad animam meam ; infixus sum in limo profundi ; veni in altitudinem maris et tempestas submersit me (Ps. 68,2 seq.). Insuper valde-probabile est eo tempore diabolum quoque incursum in Iesum fecisse. Nam cum tempore passionis potestas tenebrarum in Iesum saeviret (Luc. 22,53), certe princeps quoque tenebrarum suas egit partes; Christns ipse passionem suam designat tamquam victoriam quae de principe huius mundi sit reportanda : mine princeps huius mundi eiicietur foras (loan. 12,31) etsi post tentationem in deserto satan recessit a Christo solmn iisque ad tempus (Luc. 4,13), quale tempus magis aptum censeri potest ad impugnationem reno vandam tempore hoc quo Christus cruciabatur et horrendis omnium membrorum doloribus et animi quoque desolatione, afflictione, maestitia summa ? Talem itaque moeroris abyssum voce ilia magna Iesus palam facit. Summam mortis amaritudinem gustare voluit et quam saevissime pati in corpore et anima, ut pro nobis horrorem mortis imminueret et sua desolatione nobis promereretur divinam consolatione m. Vide Grimm 1. c. p. 198. Recte praedictum erat : circumdederunt me canes multi, concilium malignantium obsedit me (Ps. 21,17); nam saeva impudentia et crudeli malitia gemitus Christi ac suspiria ludibrio et irrisioni vertunt v. 50 Iesus autem iterum damans voce magna emisit spiritum; quid clamaverit, vide loan. 19,30 : consummatum est, etLuc. 23,46 : Pater, in manus tuas commendb spiritum meum. Uti ceteris quae secuta sunt miraculis , ita vocis quoque magnitudine declaratur Iesu divinitas , ut qui supra humanam naturam in ipso extremo spiritu tarn magna clama'ret voce plus esse quamhomo crederetur. Confirmat hanc rationem qui consecutus est eventus; nam ut ait Marcus 15,39 : videns centurio, quia sic clamans exspirasset, ait : vere hie homo filius Dei erat (Maid.}. Quod emittitur, voluntarium est; quod amittitur, necessarium (S. Ambr.}; turn demum Iesus permisit , ut. causae naturales haberent suum effectum , ut sanguinis effusio et cruciatus et exhaustio virium adducerent mortem. De eo iam vaticinatus erat Isaias: tradidit in mortem animam suam (53,12). Mortem vero nostram ipse moriendo destruxit. Misit enim Deus Filium in similitudinem carnis peccati et damnavit peccatum in carne (Rom. 8,3); sic Deus dilexit mundum, ut Filium suumunigenitum daret , ut omnis qui credit in eum non pereat, sedhabeat vitam aeternam (loan. 3,16) ; cf. Rom. 5,6-9. Verum qui inter tot opprobria supplicio crudelissimo et maxime ignominioso interemptus est , continue eximiis signis et miraculis a Deo commendatur et ornatur quibus manit'estetur hac morte condi novum gratiae foedus et dari mundo vitam
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v. 51 etecce velum templi scissum estinduaspartesasummo usque deorsum; uti in tabernaculo foederis, itaintemplo quoque tempore Christi duo erant vela velaulaea, ante sanctum unum, alterum ante sanctum sanctorum (cf. losephus, de bell. iud. 5,5.4); utrumque velum dicitur apud LXX xaTarceTao^a et ita quoque Hebr. 9,3. Utrum itaque scissum esse putandum erit? Exterius illud ante sanctum aliqui respondent, ut res scil. omnibus patefieret , sicut in ceteris quoque miraculis , non tantum sacerdotibus (cf. Schegg] et de eodein etiam explicant S. Hie?', epist. 120,8.2 (M. 22,992) S. Thorn., verum ex ratione mystica, ut significetur revelari mysteria ad Ecclesiam pertinentia , nondum dari cognitionem p erf ectam soli coelo propriam, item de eo velo Baronius n. 123, Lamy aliique quos Benedictus XIV n. 120 refert. Longe tamen communior est sententiade altero velo ante sanctum sanctorum (cf. S. Cyr. Leoserm. de pass. 10,5, Br. Cai. lans. Maid. Lap. Calm. Benedictus XIV, Friedlieb, Arn. Schanz, Fil. P. Keil , Weiss). Atque haec sententia sola congruit iisquae scissione ilia significantur. Ea enim declarabatur efficacia mortis Christi, qua aditus ad co.eleste sanctuarium iam sit apertus (cf. Hebr. 9.9; 10,19 seq.); ex eo autem pariter consequitur veterem legem cultumque abrogari et veram expiationem esse peractam (Hebr. 9,10). Lex enim vetus de iure abolita est morte Christi, uti docetur Rom. 7,4 et praeprimis Gal. 2,19.20 (cf. Comely } Comm. in 2 Gor. et Gal. p. 461 seq.) ; alia utiqne est quaestio, quando haec abrogatio palam innotuerit singulosque obligaverit. Primum signum igitur in templo factum est, quod utique non statim neque omnibus notum iiebat, at significatione praesfcantissimum est. Adduntur alia quae neminem in urbe et in loco crucifixionis latere poterant : et terra mota est et petrae scissae sunt; terrae motu Deus legislator et iudex se manifestare solet in vetere foedere (cf. Ex. 19,16 seq. Ps. 96,4. 5. Mich. 1,3 seq.); eo itaque signo Deus Pater Filium suum legislatorem ac iudicem declarat eumquemorte sua in gloriam hanc sibi debitam intrasse. Si itaque ad maiestatem Dei describendam in vetere iestamento terra diciturmota (Ps. 67,8. 9 ; 97,7-95 98,1; 113,6. 7. loel 2,10; 3,16. Maid.), Iesu sublimitas hoc locoratione insigni declaratur, cum motus ille terrae talis exstiterit, quo petrae quoque scissae sint. Eius eventus documentajn colle Golgotha cerni S. CyrillushiQr. asserit (cat. 13,33) et hodiedum quoque ibi cernitur fissura magna quae non sequitur venas saxi sed contra eas per transversum l facta est. In ea vero scissione adumbratam cernere licebit vim et virtutem mortis Christi , qua omnia obstacula et impedimenta superantur et Deus animos quoque durissimos emollire ac scindere potest. Christi igitur victoria ac triumphus de contumacia et obstinatione hominum significatur. Sua autem morte mortem nostram esse devictam et cum ipso et per ipsum nobis reddi resurrectionem alio signo manifestatur
27:52
v. 52 et monumenta aperta sunt et multa corpora sanctorum qui dormierant surrexerunt; in ipsa morte aperiuntur monumenta ; sed niortuos surrexisse non statim , sed post Ghristi resurrectionem qui soil, est primogenitus ex mortuis (Col. 1,18), patet ex v. 53 ; quare per anticipationem dictum est corpora surrexisse ; immo Maid, censet etiam monumenta non esse aperta nisi post Ghristi resurrectionem et S. Matthaeum cum coepisset ea miracula commemorare quae Ghristo moriente contigissent , hoc etiam statim cum ceteris copulasse ;
27:53
v. 53 etexeuntes de monumentis post resurrectionem eius venerunt in sanctam civitatem et apparuerunt multis; cum cogitari nequeat eos usque post resurrectionem Christi in monumentis suis vitae iam redditos mansisse, dici oportet id quod diciturinv. 52 de corporum resurrectione non contigisse nisi post Iesu resurrectionem. Gum autem explicite dicatur corpora surrexisse eosque exeuntes de monumentis apparuisse, probari non potest quod Schegg, Fit. probant, illas apparitiones esse factas non in veris corporibus , quae surrexerint, sed defunctos illos apparuisse aliquo corpore umbratili vel aerio circumdatos, eo fere modo quo angeli se sisterent visibiles hominibus. Sed haec sententia verbis vim infert iusto maiorem; si id solum dicere voluisset evangelista, suffecisset inentionem facere solius apparitionis. Neque ullo modo indicat se ita loqui propterea, quia ii quibus apparuerint eos vero surrexisse et e monumentis in urbem venisse crediderint. Sed.ad Christ! dignitatem et gloriam demonstrandam refert signa'quae facta sunt. lam Victoria eius de morte non declararetur sola apparitiorie animarum separatarum , declaratur vero resurrectione corporum , qua simul egregia quaedam confirmatio habetur resurrectionis Christi etiam pro iis qui ipsi Christum vitae redditum non viderunt. Ex eodem consilio divino statuendum erit, resurrexisse non veteres sanctos quos nemo turn cognoyisset, sed recenter defunctos, qui notisnoti apparuerunt et cogniti ut tales qui ad vitam redierunt testimonium perhibebant de Christi vita et triumpho. Vide Grimm-Zahn VII p. 365. . Cum dicatur apparuerunt, non eo modo ad vitam corporalem revocati sunt, quo Lazarus aliique ; si enim apparuerunt, corpus habebant simile corpori Ghristi resurgentis; quod itaque iam legibus materiae erat exemptum , quod aliis quibus non apparuit erat invisibile. Ea quippe ratione vere erant testes Christi resurgentis eiusque de morte triumphi et largitionis immortalitatis. Christus enim , inquit S. HiL, illuminans mortis tenebras et inferorum obscura collustrans in sanctorum ad praesens conspicatorum resurrectione mortis ipsius spolia detrahebat. Surrexerunt igitur illi corpore tali quod apostolus vocaret spiritale (1 Cor. 15,44). Quid ergo? redieruntne in sepulcrum iterum an cum Christo glorioso ascenderunt in corpore glorioso ad coelos? quae quaestio satis disceptatur; vide Salmeron tract. 47, Suarez in 3 p. qu. 53 art. 3 n. 15, Calm, dissertationem de resurrectione SS. Patrum (torn. 3 dissert, in novum test.). Eos iterum redisse in sepulcrum, opinatur.S. Aug. ut ex iis sequitur quae in epistola 164,9 ad Evodium disputat (M. 33,712); eiusdem sententiae sunt Euth. Theoph. Salmeron, Calm. Reischl, Schanz. Verum longe plures exir stimant eos cum Christo ascendisse in coeluni corporibus glorificatis ; ita S. Ambr. in Ps. 1 n. 54 qui dicit eos esse beatos et in coelestem ingressos esse lerusalem ' (M. 14,951) et eadem sententia proponitur in sermone ei adscripto 61,2 (M. 17,729) ; eandem decent S. Hier. (in ep. 120,8), S. Epiphanius haer. 75,8 (M. 42,513), S. Cyr. Rab. Pasc/i. cat. Thorn, et quamvis S. Thorn, in 3 p. qu. 53, art. 3 rem in mediorelinquat, tamen in commentario expresse statuit : surrexerunt tamquam intraturi cum Christo in coelum , et eodem modo Anselmus laud. Druthmarus , Zacharias chrys. Fab. Cat. Ions. Maid. Lap. Am. atque Suarez quoque eiSylv. hanc sententiam probabiliorem indicant. Rationes quibus haec sententia suadelur has affert S. Thorn. : sur- rexerunt ad manifestationem resurrecfionis Christ! , Ghristus autem resurgens iam non moritur; si iterum debuissent mori, non esset eis beneficium exhibitum, sed potius detrimentum. Aliam addit Suarez, quia animae , gloriosae connaturale est uniri corpori immortali et glorioso ; .animae aulem horum qui cum Christo surrexerunt iam erant beatae, ergo non fuerunt unitae' nisi corporibus gloriosis et immortalibus ; et bane fationem censet Suarez valde probabilem et aliis praestantiorem. Quae contra afferuntur, satis levia sunt. Duo movet S. Aug. in ep. 164,9, durum videri, ut David non fuerit in ilia resurrectione ; atqui Davidem non in corpore glorioso ascendisse in coelum, demonstrari a S. Petro (Act. 2,27. 29), cuius alioquin argumentatio non consisteret; dein etiam periclitari illud ad Hebraeos scriptum, Deum pro nobis meliora providisse, ne sine nobis perfecti perficerentur(Hebr. 11,40). VerumDavidem nonsurrexisse,iam dictum est; quis enim eum novisset? Neque ilia sententia ad Hebraeos scripta periclitatur, si aliqui cum Ghristo in corporibus gloriosis coelum intrarunt. Media quaedam via cernitur in ea sententia quae iam in quaestioriibus ad orthodoxos proponitur qu. 85; eos soil, non iterum obiisse, sed permanere in immortalitate, uti Henoch et Elias et cum eis sunt in paradise exspectantes illam Iesu Ghristi resurrectionem quae iam aeterna est et per immutationem facta; nam ad aetei'nam et incorruptibilem vitam nondum cuiusquamexstititresurrectio, praeterquam salvatoris Ghristi (M. 6,1327). Quod 5. Cyr. dicit rumpi petras signum fuisse lapideum gentium cor aperiri ad susceptionem divini seminis, iam aliquo modo coeptum est impleri
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v. 54 centurio autem, suppliciopraepositus, et qui cum eo erant, milites qui ad custodiam deputati erant ; cf . v. 36 ; custodientes Iesum viso terrae molu et his quae fiebant timuerunt valde dicentes :. vere Filius Dei erat iste; timuerunt, quia ex signis illis intellexerLint scelus horrendum esse commissum et se partem habuisse in eo crimine. In eorum cohfessione quasi primus cernitur fructus orationis Ghristi : Pater dimitte illis , et mortis eius. Centurio glorificavit Deum dicens : vere hie homo iustus erat (Luc. 23,47), vere Filius Dei erat isfe (Marc. 15,39) ; verae fidei semina in eorum animis incepisse germi* nare ex testimonio divino quod Christo iis miraculis dabatur conclndendum erit ; audierant enim ab ipsis qui in Iesum crucifixum opprobria iaciebant quern se Iesus professus esset / et nunc signis discunt indubitatis huic Iesu perhiberi coelitus testimonium. Refer t S. Lucas etiam omnem turbam eorum qui adfuerint percussisse pectora. Verum principes sacerdotum et pharisaeos mansisse contumaces et in malitia obduratos patet ex v. 63 et 28,12. Unde terrore et confessione centurionis et militum perversitas et culpa ducum populi maxime effertur et merito exclamat S. Ambr. : o duriora saxis pectora ludaeorum! linduntur petrae , sed horum corda obdurantur; iudex arguit, credit minister, proditor scelus suum morte condemnat , elementa fugiunt , terra concutitur, monuraenta reserantur, ludaeorum tamen immobilis duritia manet orbe concusso (lib. 10 n. 128). "Demunrriobis prodit evangelista, etsi discipuli fuga eapta reliquerint Dominum, saltern discipulas fideliores, constantiores et in amore animosiores exstitisse
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v. 55 erant autem ibi mulieres a lonye quae secutae erant Iesum a Galilaea ministrantes ei; cf. Luc. 8,2.
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3 ; v. 56 inter quas erdt Maria Magdalene, quae scil. erat ex Magdala (cf. 15,39, ubi codices graeci plerique [/.ay^o&a praebent ; vide quae ad 26,7 adnotavi) et Maria lacobi et loseph mater, mater eorum qui fratres Domini vocantur; vide 13,55 et uxor Cleophae loan. 19,25, et mater filiorum Zebedaei, mater lacobi etloannis, Salome (Marc. 15,40). Ex loan. 19,25 discimus etiam matrem Iesu et loannem, disciptilum quern diligebat Iesus , cruci Domini adstitisse. Quantis anihiorum sensibus Christum patientem et agonizantem discipulus ille et mulieres piae prosecuti sint, magis meditandum quajn verbis erit explicandum. Quod ibi cernimus iuxta crucem Domini, fere per saeculorum cursum quoque advertitur : Christum crucifixum et nobiles multi et plebeii despiciunt, conviciis onerant, blasphemant at animae quoque fideles ac fortes ignominiam Christi suum existimantes honorem constanti amore ac devotione cruci assistunt.
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v. 57 cum autem sero factum esset, o^ta tempus est pomeridianum ab hora nostra tertia usque ad sextam, venit quidam homo dives ab Arimathaea, nomine loseph qui et ipse discipulus erat Iesu, occultus autem propter metum ludaeorum (loan. 19,38), at qui nunc omnem metum ac pudorem postponit et Ghristo sepulturam honorificam procurat spreta indignatione synedristarum, id quod, uijans. ait, virtutem crucifixi declarat et gloriam, Erat loseph nobilis decurio, eu^vf^wv POU^SUTVJ? (Marc. 15,43), nobile membrum synedrii, qui vir bonus et iustus non consenserat consilio et actibus reliquorum (Luc. 23,50). Oriundus erat ab Arimathaea (neque enim ami a"d ^Oev referri debet, sed, uti Marc. 15,43 6 arco 'Api- (xaGatixi; , cum av0poJ7vo? iungi oportet, prout loan, 19,38.'Iwcyi<p a-rco *A.); nomen probabilissime idem est quod 1 Reg. 1,1 Ramathaim, LXX 'Ap(xa6i(x (of . deHummelauer, Comment, in lib. Samuelisp. 30; Schanz, Keil, eo loco quo hodie pag-us er-Ram); alii tamen aliter; ita Ollimer p. 376 hodiernum Rentis assignat ; S. Hier. non procul a Lydda i. e. Diospoli Arimathiam viculum loseph situm esse scribit (ep. 108,8; M. 22,883: item in libro de situ et nom. loc. hebr. : in regione thamnitica iuxta Diospolim, et : Ruma quae et Arima, nunc eippellatur Remf this , est in finibus Diospoleos et a plerisque Arimathaeanunc dicitur; item Eusebius; cf. de Lagarde, Onomastica sacra 96,19; 146, 26;288,12). " Quod dicitur venii, vix subintelligendum erit : ad locum cruciiixionis , sed referendum ad v. 58 , in quo forma -rcpocye^Owv declaratur; itaque explica cum plerisque : venit ad Pilatum. Cur dicatur dives, plerumque exponunt cum S. Hier., ut ostendatur causa quare a Pilato corpus Iesu potuerit impetrare; pauperis enim et ignoti non erat ad Pilatum praesidem accedere et cruciiixi corpus impetrare ; indicari itaque eum fuisse virum nobilem et magna valentem auctoritate, cuius postulationem denegare baud decuerit (cf. Bed. Rab. Pasch. Br. Thorn. lans. Maid. Lap.}. : Atpraeterea existimo evangelistam eum potius divitem appellare, ut innuat vaticinium Is. 53,9 impleri quo secundum textum hebraeum praedicitur fore ut Messiae sepulcrum sit apud divitem (vide quae in comment. Is. ad eum locum adnotavi). Pertinet quoque ad gloriam Christi, quae morte obita uti animam summe ornavit et occupavit , ita quoque in corpus eius redundare incipit, ut vir nobilis palam se profitens eius discipulum coram praeside , synedristis , plebe honorem funeris ei tribuat ;
Gloria Christ! quae in morte signis coelitus datis relucere incepit etiam in eius sepultura manifestari coepta est. Principes autem et pharisaei sepulcrum obsignantes et milites custodes ponentes admirabili Dei providentia inviti firmissimum reddunt testimonium de Christi morte ac resurrectione. Apud Rpmanos quidem corpora cruciariorum in patibulo relinqui solebant donee putrescerent vel ab avibus et bestiis rapacibus devorarentur (cf. Horat. 1 epist. 16,48 : non pasces in cruce corvos; Plaut. mil. glor. 2,4. 19 : scio crucem mihi fore sepulcrum); sed apud ludaeos alia valebat lex Deut. 21,23 : non permanebit cadaver eius in ligno, sed in eadem die sepelietur 1 . Id quoque Romani moribus ludaeorum concedebant; vide loan. 19,31 seq. Etiam apud ludaeos ii qui mortis condemnati erant cum ignpminia sepeliebantur. In tract. de synedriis 6,5 haec leguntur : lapidatus non sepelitur in sepulcris maiorum suorum ; duo autem sepulcreta a senatu constituta fuerunt ; unum lapidatis etustis, alterum gladio et laqueo interemptis (Surenh. . IV p. 236), Verum gloria Ghristi quae iam in morte manifestabatur non abesse poterat ab eius sepultura ;
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v. 58 hie accessit ad Pilatum et petiit corpus Iesu; Pilatus accersito centurione interrogavit de morte Iesu (Marc. 15,44) ; quam cum comperisset , iussit reddi corpus, dbnavit corpus loseph (Marc.). Lege romana statuebatur ut corpora damnatorum ad sepulturam concederentur amicis vel cognatis id petentibus (Ulpianus , digest. 48,24. 1 * ; Quintil. declam. 6,9; Friedlieb)' quare non opus est cum aliiquibus-explicare fieri mentionem divitis, quia summo etiam pretio paratus fueri^corpns redimere;
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v. 59 et accepto corpore loseph involvit illud in sindone munda, in linteo subtili et pretioso , quod novum mercatus erat (Marc. 15,46). Vestes sacerdotales erant confectae ex linteo; corpus pontificis nostri linteo mundissimo involvitur. Und'e in sacra quoque liturgia corpus Christi eucharisticum in linteo reponitur. Prope locum crucifixionis erat hortus, et ibi loseph , uti mos erat divitum acnobilium insuis praediis hortisque sibi sepulcra construere (vide narrationem de Lazari sepulcro loan. 11,38 ; Ed. II p. 316, Wunsche p. 357) sibi praeparaverat sepulcrum ; coemeteria enim communia solum habebantur pro pauperibus et peregrinis (cf. 4 Reg. 23,6. ler: 26,23. Matth. 27,7)
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v. 60 et posuit illud in monumento suonovo quod exciderat in petra; articulus ev rvi TreTpa ostendit ex una rupe sive petra excisum fuisse monumentum ( Wetstem] ; et advolvit saxum magnum ad ostium monumenti et abiit ; eodem modo sepulcrum Lazari claudebatur : erat autem spelunca et lapis superpositus erat ei .(loan. 11,38). Conditus est in monumento quod excisum fuerat in petra, ne si ex multis lapidibus aedificaium esset, suffossis tumuli fundamentis ablatus furto diceretur (S. Hier.]. Voluit Christus sepeliri, ut de morte sua evide.ntissimum exstaret testimonium. Ipse modus sepeliendi, quern ludaei observabant caput linteo arete obvolventes etc., mortem debuit afferre suffocationis , si quis vivus in arctam sepulcri speluncam includeretur. Voluit sepeliri , ut nostri similis effectus in omnibus peccato excepto nostram consecraret sepulturam, vide Suarez 1. c. disput. ki s. 3; de losepho ab Arimathaea cf. Bavonius ad an. 35 n. 5. Ratiories congruas affert Thorn. (3 p. 51 qu. 1). Ceteris relinquentibus Dominum mulieresin officio perseverant (S. Hier.}
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v. 61 erat autem ibi Maria Magdalene et altera Maria, vide v. 56, sedentes contra sepulcrum; caritas duarum Mariarum, Magdalenae et matris lacobi et loseph, colligavit eas ad monumentum novum propter corpus Iesu quod fuerat ibi (On^); sedebant autem ibi aspicientes ubi poneretur corpus , ut reversae paratis aromatis ac Unguentis venirent die post sabbatum et illud ungerent (Euth.}\ cf. 28,1. Marc. 16,1. Irrequieta res et meticulosa est ipsa malitia, ita ut ob id recte dictum sit : impii quasi mare fervens quod quiescere non potest; non est pax impiis; id quoque in auctoribus necis Christi cernitur. Supplicio crudeli et infami eum interemerunt , uti desiderayerant. At voti compotes effecti necdum tamen quiescunt, sed iam magis sibi metuentes solliciti sunt , quomodo resurrectionis eius gloriam suppriniant Deo mirabiliter etiam nunc ebrum conatibus utente in suam Cliristique gloriam etludaeorum confusionem (Ians.}\
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v. 62 altera autem die quae est post parasceven , diem mortis Christi tamquam diem sacerrimum et maxime memorabilem evangelista designare videtur, cuius comparatione sabbatum iudaicum plane quasi oblivioni detur ac disparea,t. Cum in antecedentibus a 27,1 et deinceps de uno hoc die narratum sit et animus evangelistae uno illo die totus sit occupatus , facile declaratur .cur de die sequenti eum in moclum scribat. Fortasse addi quoque potest iam tempore quo evangelium scribebatur inter Christianos diem,mortis Christ! appellatam esse parasceven (cf . Schegg , Schanz, Fit.. P.); improbabile autem est quod Keil vult ea | dictione clarius efferri diem sequentem fuisse diem sacrae quietis quam illi impie profanaverint. S'edsi id voluisset Matthaeus exprimere, praesto erat nomen sabbati quo per se et directe sacra diei indoles exprimitur. Significat Trapaoy.euvi apparationem, praeparationem ; dicitur vero de feria sexta , quia ea die parabantur ea quae ad sabbatum necessaria erant et ea voce idem dies designabatnr qui apud talmu- .distas Nnmy vocabatur et alias quoque Trpoeopiriov (Philo), 7rpo<>2fc6aTov (ludith 8,6. Marc. 15^42) explicatur. Vox .haec pro feria sexta .etiam apud Christianos invaluit (Martyr. Polyc. 7,1. Tertull. de ieiun. cap. 14, Clemens, Strom. 7,12; Orig % . c. Gels. 8,22; cf. Suicerus, Thes. II p. 407; Schanz). Quam parum signis in morte Christi factis duces populi ad meliorem frugem revocati sint, statim die sequent! apparet : convenerunt princ'ipes sacerdotum dt pharisaei ad Pilatum
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v. 63 dicentes : domine , recordati sumits quia seductor ille dixit adhuc vivens : post (res dies resurgam; sed cur nunc demum recordantur? cur non statim ipsi corpore mortuo potiti sunt? opinantur baud pauci ex rationalistis id non posse explicari ideoque hanc narrationem ad fabulas et mythos esse ablegandam. At explicatio non videtur difficilis. Mitto saepe e venire ut quis in scelere perpetrando uiiurn alterumve non attendat quo fit ut statim auctor sceleris deprehendatur. Erant illi toti in eo occupati, ut Iesum interimerent; unde facillime effectum est prae animorum in una ilia re collocatione , ut quid postea futurum esset non cogitarent. Accedunt signa ilia in morte Ghristi quibus eos quoque perturbatos et perterritos esse vix quisquam negare audebit. Postea autem .cum comperirent viros nobiles et auctoritate graves , losephum ac Nicodemum , de Iesu sepultura fuisse sollicitos eumque omni honoris significatione tumulasse, suspiciones eorum excitabantur et timere incipiebant ne per Iesu discipulos suae frustrarentur machinationes. Mirantur quoque alii quod hi adeo distincte no verint Iesu de resurrectione vaticinium , dum tamen piae mulieres et amici Iesu eiusmodi praedictionem plane ignorasse videantur. Utique valet hie quoque quod Christus dixit filios huius saeculi esse prudentiores filiis lucis. Amici Christi terribili eventu ita stupefacti sunt, ut omnis alia consideratio et cogitatio plane exsulare videretur ab eorum animis. Attamen ne eos quidem praedictionem Christi penitus esse oblitos manifestant duo illi discipuli euntes in Emmaus cum dicant : et nunc super haec omnia tertia dies esthodie quod haec facta sunt (Luc. 24,21). Quaerunt quoque qua ratione sacerdotes illud oraculum cognoverint. Parum probabile est quod Orig. Pasch. et inter alia Theoph. quoque et Fit. P. consent eos illud derivasse ex verbis : sol vite ternplum hoc et in tribus diebus excitabo illud (loan. 2,19); alii probabilius id referunt ad ea quae Ghristus pharisaeis dixit de signo lonae quod in se esset exhibendum (vide 12,39. 40; 16,4); ita S. Chrys. Euth. Theoph. Rab. Thorn. Idns.; alii a luda proditore eos esse edoctos arbitrantur, uti iam lans. quoque opinatur. Ceterum cum Christus ea de re saepius discipulis loqueretur neque id tamquam silentio premendum iis committeret, ornnino fieri potuit ut aliis quoque innotesceret et praeprimis pharisaeis quippe qui diligentissime invigilarent in cuncta quae Iesus dicebat et gerebat ut ei insidias struerent. Vocant Iesum TtXavov seductorem, sicuti eum accnsaverant apud Pilatum : subvertit gentem nostram , commovet populum , prohibet daretributa, se regem facit (Luc. 23,2.5. loan. 19,12). Proin appellant eum seductorem 'qui scil. populum ad rebellionem incitet. Tali enim accusatione prudenter sperabant fore ut procuratorem in suas partes facile pertraherent ;
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v. 64 iube ergo custodire sepulcrum usque in diem tertium, ne forte veniant discipuli eius et furentur eum et dicant plebi : surrexit a mortuis; et erit novissimus error, 7rXavvi ? fraus , seductio , ergo id quod ille TC^OCVOI; attentat , peior prior e; ita Pilaturn terrere student, utomni sollicitudine praecaveat rebellionem, cum alias se minime praeberet amicum Gaesaris et eius imperil et auctoritatis strenuum vindicem. Notat Euth. tria quae scire nostra maxime intersit testimcmiis inimicorum approbari : testantur Iesum esse mortuum, esse sepultum, plenam faciunt fidem munito sepulcro corpus non esse ftirto sublatum. Et S. Thorn, merito ait ipsum eorum studium prodesse nobisad certitudinem ; unde quanto magis nocere intendebant, tanto mogis proficiebant ad salutem credentium; apprehendit sapientes in astutia eorum .. Pilatus autem non ultra cum illis agere vult, sed ut sese ab illis expediat (S. Chrys.} breviter ait
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v. 65 habetis custodiam, et fatigatus et iam eos audire contemnens (prout S, Br. ex abrupto dicendi genere concludit) dicit : ite, custodite sicut scitis i. e. ita ut fieri oportere pro vestra solertia iudicabitis [Lamy] , ergo optimo quo potestis modo. Disceptant sitne e^ere vertendum per imperativum : habetote, permittitur vobis custodia militum (Fil. Keil, Weiss] an habetis (Maid. Schegg, Schanz] P.). Atqne hoc videtnr praeferendum esse. Nam feria quinta vespere illis iam manus quaedam militum tradita erat; praeterea teste losepho scimus festis diebus milites variis in locis ad templi portions (em TCOV TOU lepou GTOWV, nrepl tv.c, croa?) esse collocates, ut tumultus omnis'ac rebellio coerceretur (Antiq. 20,5. 3; 20,8. 11 ;. de bell. hid. 2,12. 1 ; 5,5. 8). lam hos milites ad templi portions deputatos et quasi praesidiarios ad ordinem servandum designates Pilatus dicitpraesto esse sacerdotibus quos mittant^ut omnem fraudem impediant ex qua perturbatio ei^ rebellio sequi posset. Proinde munns militum idem erat et ante templum et ante sepulcrum , secundum id seil. quod sacerdotes procuratori persuadebant. Milites autem missos esse romanos etiam ex 28,14 manifestum evadit. Uti apocryphorum mos est cuncta. exaggerate , ita in evangeMo Nicodemi 1 B cap . 12 dieitur milites quingehtos a Pilato esse missos ad sepulcrum custodiendum. Versio sin etiam effert : est vobis custodia. * Sacerdotes aatem etpharisaei non solum a militibus custodiri volunt monumentum , verum maxima cura contra ipsos custodes muniunt ipsi sepulcrum, ne forte custodes pecunia a discipulis Iesu corrupti fraudi illi possint connivere
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v. 66 illi autem abeuntes mw_ nierunt sepulcrum, signantes lapidem, cum custodibiis, i. e. postquam lapidem obsignarunt, cr^paytcavTg? , munierunt sepulcrum apposita custodia. -Obsignationem lapidis veteres aliqui rationalistae, uti Paulus, rem declarabant adeo ridiculam, obscuram, ineptam, ut ex ea sola integram narrationem esse ad fabulas abiiciendam constare vellent. At quod isti adeo incongruum et a vero alienum esse clamabant , adiunctis rei et temporibus apprime convenit , uti bene explanat Ranolder scribens : prae oculis habenda est coriformatio sepulcror'um orientalium quale in specie illud Christi fuerat : erant nempe specus saxis excisae quarum ianua vel grandi lapide acclinato vel aptis foribus lapideis claudebatur; turn meminisse oportet antiques defectu meliorum serarum cistas, areas, fores cellarum penariarum etc. obsignare consuevisse, funiculi nimirum vel ligaminis inducti duabus extremitatibus apponendo argillam aut cretam et huic sigillum imprimendo (Hermeneuticae bibl. principia, 2 ed. p. 133). Deo itaque sapientissime providente ac disponente adversarii omnem adhibent curam et industriam , ut de resurrectione Ghristi certissime possit constare. Diligentia eorum, ut S. Hier. dicit, nostrae fidei proficit; quanto enim amplius reservatur, tanto magis resurrectionis virtus ostenditur; et similiter S. Chrys. : -si ergo sepulcrum munitum sit et obsignatum , nulla fraus erit ? nulla' certe ; ergo certa est resurrectionis demonstratio. Si nulla fraus , et tamen sepulcrum vacuum repertum est r .palam et sine controversia est ipsnm resurrexisse ; vide quomodo vel iiwiti pro veritatis demonstratione pugnent ? Etiam hanc narrationem tamquam fabulam recentiores rationalistae reiiciuht ex eo quod mulieres die prima hebdomadis mane solum sollicitae sint : quis nobis revolvet lapidem. lam quomodo poterant velle ungere corpus Christi, si sciebant sepulcrum eustodiri a militibus esseque obsignatum? Ita inter alia Paulus , Strauss , Schleiermacher, Wei N sse , Ewald , Hase , Bleek , Keim , Scholten , Hilgenfeld , Meyer (apud Keil p. 610). Utique mulieres non poterant velle ungere et solum cogitare de lapide revolvendo, si sciebant lapidem esse obsignatum. Sed quis dixit illis rationalistis mulieres debuisse" scire et si non sciebant, statim sequi lapidem non esse obsignatum? Res acta est sabbato ; mulieres neque apud Pilatum sacerdotes loquentes audierant neque ad sepulcrum aderant, ut viderent lapidem obsignari. Quid itaque mirum, si sequenti die summo mane nihil ea de re'sciunt? Nihilominus eandem cavillationem repetit Holtzm.
27:1
Mt. ne nomme pas le sanhédrin, ni les scribes (Mc.), de sorte que l'ensemble du v. rappelle plutôt xxvi, 3 8. que Me. xv, 1. Il y ἃ bien avuéobltov mais avec λαμβάνω comme toujours dans Mt. x, 14 etc., au sens de délibération; sur ce sens cf. Tebt. pap. 286, 45 5. (temps d'Hadrien), restauré par Wilcken, Archiv… v, p. 232 : ἀνασζτὰ]ς εἰς [σ]υμ[δούλιον χ]αὶ σκεψάμεϊνος... (Exp. 1941, sept. p. 276), dans le sens de ire in consilium avec des personnes qui composent le consilium. — ὥστε ne signifie pas nécessairement « avec le résultat de » (le condamner à mort); mais peut-être « dans le dessein de », était équivalent à ἵνα (que D a préféré}; cf. Le. xx, 20, et par conséquent θανατῶσαι peut signifier « aboutir à le faire mourir », c’est-à-dire, comme il va être expliqué, en le livrant à Pilate, C'est le sens le plus vraisemblable, la première partie du verset semblant préparer la seconde.
27:2
ἀπήγαγον comme xxvr, 57 (où Mc. ἃ aussi ἀπήγαγον), répétition, (encore 34, cf. Mc. xv, 16) mais le terme est plus naturel que ἀπήνεγχαν (Mc.), littéralement « porter ». Pilate, dans Mt. seul est « le gouverneur », tandis que les autres le supposent bien connu, Le. ayant d’ailleurs prévenu ses lecteurs (tn, 4; xx, 20).
27:3
La position de l'incident est vaguement indiquée par τότε. Dans le contexte actuel, Judas qui voulait voir la fin, comme Pierre, mais dans d’autres senliments, a pu se convaincre en voyant passer Jésus enchaîné, qu'il était condamné par le sanhédrin et que sa mort était inévitable. Soit qu'il n'ait pas prévu d'abord que les choses iraient jusque-là, soit que la réalité, la vue du Sauveur maltraité et conduit au supplice ait secoué son âme, il éprauva un véritable sentiment de repenlir. Judas connaissait trop bien les juges, leurs passions et les suites inévitables d'une condamnation moralement unanime, pour opiner qu’en rapportant l'argent il avait chance de faire révoquer 18 sentence (Jér.); mais il voulait du moins rejeter le poids intolérable de l'argent qu'il avait si mal gagné et de l'accusation qu’il avait implicitement formulée en livrant son maître. — τότε est bien de Mt., et aussi les grands-prêtres et les anciens (sans les scribes) cf. v. 1; χχι, 23; — παραδούς cf. x, 4. — στρέφω tout à fait comme nous disons retourner un objet à son propriétaire; cf. Soph. m1, 20 (LXX). La leçon ἀπέστρεψεν serait beaucoup plus facile; cf. Gen. xzur, 12, etc.
27:4
αἷμα δίκαιον, comme xxtir, 35, serait un indice de style, mais la tradition manuscrite est pour ἀθῷον, — τί πρὸς ἡμᾶς; cf. Jo. χχι, 22 s. Réponse de bourreau qui n’a pas à juger de la sentence; mais eux, les juges! — σὺ ὄψῃ, tu videris; cf. v. 24; Act. XVII, 43; Épict. IL, v, 29 : ἐποίησα ἐγὼ τὸ ἐμόν, εἰ δὲ χαὶ σὺ τὸ σὸν ἐποίησας ὄψει αὐτός, Cf. IV, vi, 11.
27:5
Cette parole égoïste et sèche, qui laisse à Judas toute la responsabilité de son crime, le jette dans le désespoir. D'un mouvement brusque il jette l'argent, donc par terre, et non pas dans le trésor (MeNeile). Il est vrai qu'il y ἃ sk τὸν ναόν, qui, à parler strictement, signifierait le Sanctuaire. Mais ce mot pouvait se dire des constructions qui entouraient le Sanctuaire, comme la salle Gazith où d’après la Michna (Midd. v, 4) le Sanhédrin tenait ses séances, et où Judas a pu rencontrer quelques Sanhédriles comme dans un lieu de rendez-vous, même quand il n’y avait pas de réunion officielle. — ἀνεχώρησεν, terme de Mt. — ἀπάγχω indique la strangulation, qui se produit ordinairement par la pendaison en cas dé suicide. Dans la Catena, Apollinaire concilie ce récit avec Act. τ, 18 en supposant que Judas avait été détaché avant de mourir. Il ajoutait le récit de Papias et, de son crû, des détails dégoütants (cf. Comm. Act. ad ἢ. 1.). — Peut-être le commencement de repentir, de Judas eùt-il abouti à la pénitence, s'il avait été accueilli avec charité; c’esi ce qu’insinue Jérôme en citant à ce sujet : Ne abundantiori tristitia absorbeatur frater (Ii Cor. un, 7). Il avait trahi la confiance de son Maître; c'est vers lui qu'il devait se tourner et non vers les Sanhédrites; cruellement déceu dans sa foi envers les chefs du peuple, il désespère aussi de Dieu. .
27:6
Les prêtres ramassent quand même l'argent. Par un scrupule de légalisme très juste, ils ne veulent pas lui donner une consécration religieuse en le versant dans le trésor, vere culicem liquantes, et camelum glutientes (Jér.). Le trésor eût été profané par des dons venus d'une source impure (Dt. xxur, 48); de même, pensent-ils, pour un argent qui allait causer la mort d'un israélite. — οὐκ ἔξεστιν βαλεῖν, ce n’est pas l’action de Judas qu'ils jugent (MeNeile); ils décident ce qu'il ne leur serait pas permis de faire. Sur le κορδᾶν, ici avec une terminaison grecque, cf. Comm. Me. 176. .
27:7
συμθούλιον λαμδάνω, style de Mt. cf. v. 1. Le champ du potier était probablement un nom traditionnel assez connu. — ταφήν, suivi du datif doit signifier non pas la sépulture (qui serait suivie du gén.) mais un cimetière, comme on compris les syriens, les copies, l'arm., et c’est aussi le sens du grec (Soph., etc.). Quels étrangers? On dirait d'abord les gentils, puisque les prêtres estiment cet argent si malpropre, selon la maxime que les tombeaux des gentils sont tellement profanes et hors de la sphère religieuse qu’ils ne souillent même pas (d’après Siméon Ὁ. Ilokhaï, cité par Merx, p. 396). Mais on ne voit pas pourquoi Et ils prirent les trente pièces d'argent, le prix de celui qui fut mis à prix, le Sanhédrin se serait occupé de la sépulture des non-Juifs, qui regardait plutôt l’autorité romaine. Ce sont donc plutôt des étrangers israélites, morls pendant un passage à Jérusalem. L'inscription de Théodotos sur l’hospice en faveur des étrangers (RB. 1921, avril) offre un intéressant parallèle.
27:8
παραδιδους (SV) plutôt que rapañous (TH). — ἐστρενεν (TH) ou αἀπεστρεψεν (SV). 4. aBwoy (TSV) plutôt que δικαιον (H).
Le champ du sang, NT ὉΠ, nom que φόγ, introduit ici Αο]ιοίαθηιαοὶι., comme dans les Actes 1, 19 ᾿“ἀχελδαμάχ (οἴ, Comm. ad h. L). — ἕως τῆς σήμερον (cf. Gen. τιχ, 37, etc.) ne suppose pas toujours un très long temps. Il serait déjà notable qu'un pareil sobriquet ait duré une vingtaine d'années. En fait, soutenu d’ailleurs par la tradition écrite de Mt. et des Actes, il subsistait encore au temps de Jérôme. 9 5.) τότε ἐπληρώθη 2. τ. À. est bien dans le style de Mt. Plusieurs questions se posent. À) De qui est le texte allégué? Sans aucun doute c'est Zach. x1, 13, avec les modifications que nous dirons. Tout ce qui rappelle Jérémie, c’est qu'il ἃ fait une visite à un potier (xvm) et qu'il a acheté un champ avant la captivité B) Comment donc Mt. a-t-il attribué la prophétie à Jérémie? On peut répondre a) Qu'il n'en est rien, Mt. n'ayant en réalité nommé personne. C’est la solution de Merx, d’après l'omission dans 33, 457, syrsin. et pes. avec Tatien arabe, chez les latins ἃ ὃ. Mrs Lewis ajoute un lectionnaire d'Oxford (Gregory 185), une fois sur deux. Augustin (de cons. II, vn, 29) a rejeté cette solution quia et plures codices habent Hieremiae nomen et qui diligentius in Graecis exemplaribus evangelium consideraverunt in antiquioribus. L'omission s'explique pour disculper Mt. d'une erreur, l'addition serait inexplicable. Cependant cette raison d’Aug. qui doit plaire à la critique moderne n’est pas décisive, car il est impossible que Mt., qui ἃ retouché le texte de Zacharie d'après l'hébreu, se soit trompé au point de l'attribuer à Jérémie, tandis qu'un demi-savant ἃ pu être tenté de compléter son texte d'après ses souvenirs du champ et du potier de Jérémie. — À moins que Mt. n’ait lu le texte sous le nom de Jérémiel b) En effet, d’après Origène, on peut se demander si ce n'est point une citation d’un apocryphe de Jérémie : videat ne alicubi in secretis Ieremiae hoc prophetatur. Et Jérôme : legi nuper in quodam Hebraico volumine, quod Nazaraenae sectae mihi Hebraeus obtulit, leremiae apocryphum, in quo haec ad verbum scripia reperi. Mais Jérôme lui-même rejette cette solution qui ne plait que Mt. ait eu recours à personne. Les conservateurs ne peuvent trouver bon igé d'après à un apocryphe; nous pensons 6 le prétendu apocryphe ἃ été réd Mt. (cf. RB. 1922, p. 341 5.). c) D'après Rendel Harris (Testimonies.… 1, P- 52 ss.), Mt. ἃ suivi un recueil de Testimonia de l'A. T. où ce passage (reproduit par Bar-Salibi comme une citation de l'A. T. d’après Jérémie) était attribué à Jérémie. Mais la difficulté serait seulement reculée, et le texte paraît bien avoir été rédigé par Mt. en vue des faits; Jér. sed tamen mihi videtur magis de Zacharia sumptum testimonium; evangelistarum et apostolorum more vulgato, qui verborum ordine praelermisso, SENSUS antum de veteri Testamento proferunt in exemplum. d) Mt. a dit Jérémie parce qu'il ἃ mélangé des textes de Zacharie et de Jérémie. C’est la seconde solution d'Aug., et celle de Knabenbauer. Elle est contraire à l'évidence. On a pu dire Jérémie par suite d’une réminiscence vague, mais l'intention de se servir de son texte ne peut être supposée d’après les faits. e) Si donc on croit devoir admettre — contre une invraisemblance psychologique — que Mt. lui-même aïmis Jérémie, il faudra dire avec Aug. (première solution} : potuit enim fieri, ui animo Matthaei evangelum conscribentis pro Zacharia Hieremias occurreret, ul fieri solet. Après quoi, pour l’excuser d'erreur, on dira avec Aug. que le but de l'Esprit- j it d’enseigner l'unité d'esprit des prophètes, ou avec Schanz que cela n'est pas contre la doctrine catholique de l'inspiration. C) Quel est le texte de Zacharie? « Et lahvé me dit : jette-le au potier, (ce) prix magnifique (lité. cette splendeur de valeur) auquel j'ai (ou plutôt ἐμ as) été. évalué par eux; et je pris les trente (pièces) d'argent et je les jetai dans la maison de lahvé au potier. » Tel est le texte massorétique, car le syriaque de l'A. T. et le Targum lisaient « trésor » (nytx) au lieu de « potier » (13%), ce qui était suggéré par la maison de lahvé. Les LXX lisaient sûrement 131, mais ne sachant que faire de ce potier, ils ont traduit comme s'il y avait PET, « le fondeur », dont ils ont fait la fournaise : on jette de l'argent au fondeur, non au potier. Gependant le potier, leçon difficile, n'est point impossible; c'est le type de l'ouvrier qui vend sa marchandise à vil prix, et peut-être faut-il lire avec M. Van Hoonacker : « à son atelier » et non « à la maison de Jahvé », dont ἢ trésor, facile en apparence, est on ne: s'explique pas ici La mention. La leco inadmissible : pourquoi lahvé aurait-il fait verser dans son trésor ce prix ridicule, dont il ne veut pas? D) Comment Mt. a-t-il transformé le texte de Zacharie? Deux opinions 1) Klost. MeNeile etc. lisent ἔδωχα, et naturellement entendent ἔλαθον de la première personne. &) ἔδωχα est la leçon de N 133 24°v 3197 syrsin. pes. pal. (A). b) si c'est la première personne qui parle on comprend très bien la finale, καθὰ συνέταξέν μοι Κύριος. ὁ) Mt. aurait transcrit Zacharie sans grands changements, se contentant presque de faire une seule phrase de l'ordre et de l'exécution : Celui qui parle a exécuté; il ajoute que c'était par ordre. Cette dernière raison devrait être très sympathique aux conservateurs, car il serait plus aisé de défendre le procédé de Mt. qui aurait comparé une situation - à une situation, sans trop transformer le texte pour le rendre plus conforme à la réalisation. Néanmoins il ne semble pas qu'ils y aient recours. Et en effet ll) a) Critiquement la leçon ἔδωχαν est la plus soutenue par la tradition, l'autre étant suspecte d'assimilation érudite au texte de Zacharie. δ) Il faut voir de plus près comment Mt. a traité le texte, Il est probable (Κἰ. MeN.) que, au lieu de XI VIN « splendeur de valeur », il a pris VIN dans le sens de prix, d’autant que rlun peut signifier honneur, et il a lu Ἴρ᾽π, « l'estimé », τοῦ τετιμημένου. Mais, pour une raison ou pour une autre, en lisant : « prix de l’estimé » il ne supposait pas que l’estimé lui-même prit la parole; aussi, au lieu de continuer par : « auquel javais été évalué », renonçant à la première personne, il a lu ὃν ἐτιμήσαντο, dont le sujet est naturellement ἀπὸ υἱῶν Ἰσραήλ. Ces derniers mots ne peuvent être qu'un partilif, mais si on trouve cette tournure dans un complément (cum, 34 ἐξ αὐτῶν), elle est très dure pour un sujet et ne s'explique que comme une mise au clair de : « par eux » dans le texte du prophète. (Il est vrai que syrsin. suppose le sing. ἐτιμησάμην, mais avec un sens actif.) Enfin en se servant de δίδωμι, Mt. montre bien qu'il vise l'action des prêtres, ce qui se voit encore mieux par l'addition de &ypov, ajouté d’après l'événement (Schanz). On ne peut donc douter de son dessein de transformer 16 texte de Zacharie pour en voir la réalisation dans l'acte des prêtres. Quant aux derniers mots καθὰ συνέταξέν μοι Κύριος, il faut les mettre dans la bouche du prophète, affirmant que ce qu'il décrit a été prévu par Dieu, et qu'il le fait connaître pour obéir à ses ordres (ef. Ex. 1x, 12). E) Comment donc expliquer le procédé de Mt? — D'abord il faut exclure l'appel à nos conceptions modernes sur la façon de traiter les textes. Schanz n'a pas hésité à dire qu'il ἃ cité à la manière des targoumistes, selon qu'il convenait pour mettre en relief l’accomplissement des prophéties. D'ailleurs le texte est bien en harmonie avec l'événement. Dans Zacharie, Dieu s’est choisi un pasteur pour paitre en son nom les brebis d'Israël. Éconduit par les mauvais pasteurs, succombant à sa tâche, le bon pasteur reçoit de Dieu l'ordre de demander son salaire, si toutefois on veut le donner. Les mauvais pasteurs comptent un salaire dérisoire que Dieu lui ordonne de jeter au potier. Ce pasteur est le type de Jésus, dont la hiérarchie n’a pas voulu, qu’elle ἃ mis à prix pour une somme minime. La ressemblance est frappante, et le texte du prophète s'applique au sanhédrin comme une sévère condamnation. Il y avait de plus la coïncidence étonnante du potier de Zacharie, et du champ du potier. C’est peutêtre ce qui a attiré l'attention de Mt. Sur ce texte, mais ce n'est pas le point central de la comparaison. — Expliquer la pensée de Mt. d’après le champ acheté par Jérémie en figure du retour de la captivité (Kn.), c’est fantaisie pure. F) Toute cette péricope est regardée comme légendaire par certains criliques. 115 arguent de la différence des termes dans Act. 1, 18 et de l'influence qu'a pu exercer soit le texte de Zacharie, soit l'existence d'un cimetière des étrangers nommé Hageldama. — La conciliation précise des Actes et de Mt. appartient au commentaire des Actes. D'ailleurs dans les deux endroits le lieu dit Hageldama est mis en relation avec Judas. Le texte de Zacharie (xr, 12) pouvait bien suggérer le nombre des sicles, mais précisément sur ce point il n'est pas cité par Mt. xxvi, 45. L'argent jeté dans la maison de Jahvé par le bon pasteur ne pouvait guère suggérer qu'il ait été jeté dans le Temple par Judas, d'autant que dans Mt. le texte da Zacharie ne parle pas de la maison de lahvé. Enfin l’argent jeté au potier ne pouvait paraitre une prophétie que si le champ avait été réellement 16. om. Incouv α. Βαραῦδαν (THSV). 17. om. Incouv a. Βαραδθαν (THSV). — om. τὸν a. Bas. (TSV) ei non add. (H). dit le champ du potier. On voit dans Mt. un traitement assez libre du texte en vue des réalités, ce qui est tout le contraire d'une invention des réalités pour coïncider avec un texte.
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Le début était nécessaire pour reprendre le fil de la narration interrompu par l'épisode de la fin de Judas. Mais il ἃ aussi l’avantage de marquer un temps. Si Jésus comparaît devant Pilate pour être interrogé, c’est donc que le procurateur a déjà recu la dénonciation. Elle était nécessaire, mais Le. seul l'a formulée avec précision. Mt. dit deux fois « Le chef », ἡγεμών, au lieu de Pilate (Mc. Le. Jo.). L'interrogation est la méfie dans les quatre évangélistes, et la réponse la même dans les trois synoptiques. Cette manière de dire oui est d'ailleurs conforme à Mt. xxvi, 64.
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Après la dénonciation à Pilate, les ennemis de Jésus soutiennent l'accusation. Ce second point n’est guère moins nécessaire que le premier. En fait il se trouve dans Mc. et dans Mt. mais non dans Lc. La tournure de Mt. ἐν τῷ xarnyoρεῖσθαι est plus sémilique (hébraïque, non pas araméenne) que l'impf. de Mc. — L'addition du sujet (αὐτόν) est fréquente en pareil cas; Le. 1x, 34; x, 35, etc. — Selon sa manière, Mt. joint les anciens aux prêtres, et dit explicitement le silence de Jésus qu’on ne conclut dans Me. que des paroles de Pilate.
27:13
L'observation de Pilate est conçue en conséquence, et sur un ton d'impatience, fréquent en pareil cas. Mt. dit τότε et seulement λέγει, parce que ce n'est pas proprement une seconde interrogation (Mc. πάλιν ἐπηρώτα), comme serait quel est ton nom? d’où es-tu? etc. Le procurateur, qui a déjà l'aveu, ne veut pas que mirent à prix [quelques-uns] des fils d'Israël, 10 et ils les ont données pour le champ du potier, comme Île Seigneur me l’a ordonnc. aller plus loin sans savoir si l'accusé, qui a répondu avec tant de candeur, prend son titre dans le sens que prétendent ses accusaleurs. , i
27:14
Comme dans Me., mais toujours avec ἡγεμών et des expressions plus fortes pour le silence (πρὸς οὐδὲ ἕν ῥῆμα), et pour l'étonnement (λίαν). ἀποκρίνομαι avec πρός est classique (Plat. Xén.), avec la nuance, ici comme dans Dém. {Corond), de répondre à une accusation. Jésus ne veut répondre à aucun grief parmi ceux que Pilate emprunte sans doute aux accusateurs.
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Même sens que Me.; l’'impf. est explicité par la coutume, et la foule est nommée. Ge dernier point est en parfaite harmonie avec le papyrus de Florence (cf. Comm. Mc.), où il est dit expressément χαρίζομαι dé σε τοῖς ὄχλοις. Le trait est donc original et d'après nature. ML. ἃ pu écrire ὃν ἤθελον sans avoir eu l'intention d'éviter le difficile mais très expressif παρῃτοῦντο de Me. L’arbitraire et la foule vont bien ensemble. Toujours 6 ἡγεμών, manière populaire de raconter.
27:16
εἶχον, pluriel assez étonnant; peut-être par opposition à la foule, mais sûrement pour désigner les Romains. — ἐπίσημος rarement pris en mauvaise part, donc célèbre, sinon illustre. On le tenait probablement comme une sorte de héros national. Comment Mt. aurait-il remplacé par cette épithète la donnée précise de Mc., Barabbas pris parmi des révolutionnaires convaincus de meurtres? D'ailleurs Barabbas était sans doute assez connu pour que l'épithète αἰ ἐπίσημος, au lieu de le justifier, retombât sur les Juifs qui admiraient un tel homme.
27:17
Dans Mc. c'est la foule qui prend l'initiative, quoiqu'on ne voie pas clairement pourquoi. Si elle n'avait pas songé à la délivrance de Jésus, pourquoi est-elle intervenue à ce moment précis? Il semble donc que son bon mouvement était en faveur du Galiléen, d'autant que Pilate ne parle que de lui. Mais la foule fut retournée quand on lui suggéra de demander Barabbas. Tout cela est tellement naturel : droit instinct populaire, bien vite dépravé, intervention inexpliquée, etc., qu'on ne saurait songer à discuter l'authenticité des faits. Mt. n'y contredit pas, mais il se contente d'aller droit au fait de l'option. C'est le gouverneur qui, de lui-même, propose l'alternative, — συνηγμένων οὖν αὐτῶν, vague, à la manière de Mt. C'est toujours le même problème : un schème analytique est-il une abstraction d'un récit concret, ou la forme naturelle d'un certain genre d'esprit? La première hypothèse supposerait la réaction de cet espril contre un texte que par ailleurs il suivrait docilement. La seconde est moins compliquée. Sur le nom de Barabbas. 11 faut convenir que la lecon Ἰησοῦν avant Bapañ6äv au v. 46 et 17 est aujourd'hui assez bien représentée : 6, 1. 118. 209 (de la famille 1); dans Ti. 241. 299; les trois mess. de syr. pal., et syrsin. (cur. manque) avec arm. De plus les mss. connus d’Origène et les scholies du ms. S et d’une vingtaine d’autres, attribuées à Anastase, ὄν. d’Antioche (+ 598). 11 est difficile d'expliquer l'insertion, tandis que la suppression aurait été inspirée par la piété. Aussi MeNeile et Klost. sont pour l’addition, que nous n'osons introduire dans le texte. Il faut noter en effet : αὐ que plusieurs des autorités dépendent probablement d'Origène, ainsi selon nous syrsin. et pal. la vers. arm. aussi, dont l'ambiance a pu agir sur 6. La fam. 4 ἃ un caractère très particulier et tout le groupement est faible comparé à la tradition de B, etc., de Tatien et d’Antioche, des latins et de la masse. Notez aussi δ) que le nom de Jésus donné à Barabbas paraît avoir été connu en dehors de la tradition évangélique reçue. Ainsi chez les Syriens, Ichodad dit simplement : « Or Barabbas avait pour nom Jésus », tandis que Barsalibi et Bar Bahlu] (Burkirr, ev. da-meph. π, 478) s’autorisent seulement des séparés, c'est-à-dire de la version représentée par syrsin. Dans le livre de l'abeille : « le nom de Bar-abba était Jésus » (The book of the Bee, Oxford, 1886, ch. 44), se trouve parmi d’autres conjectures apocryphes. . ΠῚ semble donc que ce nom avait une autre source que l’évangile. c) Mais on ne peut affirmer que cette source était l’évangile selon les Hébreux, car ce n'est pas ce qu'en dit Jérôme : Iste in evangelio, quod scribitur iuxta hebraeos, Filius magistri eorum interpretatur. Cette interprétation étant celle de Barrabbän, on ne saurait en conclure à la présence du nom de Jésus. ἃ) Origène semble croire à une addition apocryphe : in multis exemplaribus non continetur quod Barabbas etiam lesus dicebatur, et forsitan recte, ut ne nomen lesu conveniat alicui iniquorum... Et puto quod in haeresibus tale aliquid superadditum est ut habeant aliqua convenientia dicere fabulis suis de similitudine nominis lesu οἱ Barabbue. Mais en somme il lisait Jésus Barabbas, ce qui ἃ dû exercer une influence. e) La présence de τόν devant Barabbas dans B au v. 17 ne doit nullement à elle seule être regardée comme un vestige de la lecon ᾿Ιησοῦν τὸν Βαραδθᾶν, cf, v. 20. ἢ On ne peut admettre qu'une lecon aussi caractérisée soit le résultat d'une faute de copiste : ou le nom a pénétré dans quelques mss. de Mt. d’après les apocryphes, ou il est authentique. De toute facon, la lecon Jésus Barabbas prouverait l'indépendance de Mt. Il faut le parti pris de ΜΕΝ. et de Klost. pour postuler le texte ἦν δὲ Ἰησοῦς ὃ Aey. B. pour Mc. xv, 7, sans aucun indice, car ὃ λεγόμενος n'exige pas un autre nom auparavant, cf. xxvi, 14; Le. xxnt, 47,
27:18
D'après MeN., Mt., en omettant ἀρχιερεῖς de Mc., aurait attribué la jalousie ἡ à tout le peuple, par suite de ses sentiments anti-juifs. Mais ce. sont les prêtres et les anciens qui ont livré Jésus (xxvur, 2)! Il n’était pas nécessaire de répéter ces mots. — παρέδωκαν, au lieu du plus-que-parfait de Mc. (comme dans xxvi, 48), qui était plus régulier. Ce n’est donc pas un changement pour améliorer, mais plutôt une traduction littérale de l'araméen (Les syrr. traduisent de même Mec. et ML.).
27:19
Propre à Mt. Cet épisode, raconté brièvement par Mt., ἃ dû prendre cependant un certain temps, et peut-être nécessiter des allées et venues, Pilate ayant peut-être demandé des explications. I a donc-fourni aux chefs le temps nécessaire pour chauffer la foule. D'ailleurs il n'a rien de contraire aux vraisemblances. Suivant l’exemple d’Auguste, les magistrats romains avaient pris l'habitude d'emmener leurs femmes dans les provinces, contrairement à l’ancien usage (Tacrre, Ann. m1, 33 s.). Et il n'y a pas à se demander avec Ichodad où donc Pilate avait passé la nuit, pour que sa femme ne lui aït pas parlé dès 16 matin? L'arrestation de Jésus ayant été brusquée, son songe devenait significatif quand elle apprit que Jésus comparaissait devant son mari. Elle a pu d’ailleurs entendre parler du Sauveur et se faire une conviction qu'il était juste. Le songe lui a fait pressentir pour son mari quelque malheur s’il était engagé dans cette aftaire. On a souvent cité le fait de Calpurnia, femme de César, qui l'ayant vu en songe inondé de sang, voulait l'empêcher de sortir (Αρρπιν, Bell. civ. τι, 415). Dans la pensée de Mt. le songe était probablement d'origine surnaturelle, non pour soustraire Jésus à la mort, mais pour marquer l'obstination des Juifs, comme ont compris les apocryphes. Dans les Acta Pilati (Tiscx. Ev. ap.? 223), Pilate leur remontre que sa femme est plutôt judaïsante; mais ils accusent le Sauveur de lavoir ensorcelée; la lumière passe aux gentils. Un magistrat romain n'avait pas à tenir compte d'une frayeur superstitieuse. Mais plus d'un était superstitieux, et Pilate pensa sans doute y déférer assez en se lavant les mains. Dans la légende des apocryphes, cette femme se nommait Procula, d'après quelques mss. des Gesta Pilati(l. L. p. 343) ou évangile de Nicodème, u, dont les Grecs ont fait Procla (Apocr. Anec. de James, dans Texts and δὲ. v, À, p. 66 s., Lettre de Pilate à Héçode sur la conversion de sa femme; Nicéph. Call. P. G. CXLV, c. 720). On connaît une Claudia Vilia Procula sous Marc-Aurèle, mais le nom de la femme de Pilate n'est pas connu d’après les textes profanes (Prosopographia, m1, p. 84: Claudia Procula, femme de Pilate, ut fraditur). L'église grecque l'a mise dans son Ménologe. . 22. om. avtw p. λβγουσιν (THV) et non add. (8). 23. om. ἤγεμων p. δε (TH) plutôt que add. (SV). - 22. arevavrt (TS V) plutôt que κατέναντι (H). — om. τοῦ δικαίου 6. τούτου (TH) plutôt que add. (SV). — βῆμα est l'estrade sur laquelle était placée la chaise curule. Il est très probable qu'anciennement les sentences prononcées de plano étaient nulles. On distinguait donc le tribunal et la sella, mais on finit par dire : assis sur le tribunal. Ce suggestus pouvait être établi dehors (cf. Jo. xvrrr, 28). — μηδὲν σοί, sousentendu ἔστω. C'est un vœu très pressant. — σήμερον, peut-être pour indiquer que le songe s’est présenté le matin, cum somnia vera.
27:20
Mt. se retrouve ici avec Me. Il a de plus « les anciens », selon sa rer (χνι, 3 etc.), ἔπεισαν au lieu du difficile ἀνέσεισαν, « les foules », au pluriel, un contraste exprès entre Jésus et Barabbas. S'ils demandent pour eux τἰςbas, ils demanderont aussi la mort de Jésus, ils le feront périr. Cela prépare le v. 25.
27:21
Ce v. propre à Mt. n’est pas indispensable. Si Pilate répète sa question, ce n'est pas à cause de l'incident causé par le songe de sa femme (contre Klost. MeN.), puisque le fil de l'histoire est déjà repris au v. précédent, c'est pour que l'opinion de la foule soit exprimée nettement, marquant ainsi leur responsabilité. Pour évider une répétition trop évidente, Pilate dit ἀπὸ τῶν δύο, se référant à sa question précédente, ce qui se comprend mieux à la lecture que dans la réalité. En tout cela (aussi ὁ ἡγεμών) Mt. suit sa manière.
27:22
La conversation continue, Mt. n’avait pas à écrire ἀποχριθείς ni πάλιν, Au lieu de provoquer la foule comme si elle avait nommé Jésus roi des Juifs (Mc.), Pilate dit seulement d’un style stéréotypé (v. 27) « nommé le Christ ». Le cri de la foule et le σταύρωσον αὐτόν, parfaitement en situation, puisque c'était à Pilate à décider, sont dans Mt. l’incolore λέγουσιν et l’impersonnel σταυρωθήτω, qui est presque une décision comme Pilate eût pu la prononcer.
27:23
Comme Me.; cette fois Mt. ἃ le cri, à l'imparfait, car il était sans doute continuel, mais toujours avec σταυρωθήτω. 24-25, Propres à Mi. L'intention de Mt. est évidemment de montrer comment le peuple, comme tel, a pleinement assumé la responsabilité de la mort de son Christ. Mais il n'a pas eu pour autant l'intention d'innocenter Pilate, comme s'il Lui avait suffi de se laver les mains pour rejeter loin de lui la responsabilité. Il ne semble même pas que Pilate ait agi pour faire entendre aux Juifs combien il réprouve leur attitude et pour les en détourner. Au point où il en est arrivé, il a compris que d’autres efforts dans ce sens n'aboutiraient qu'à déchainer peutêtre une sédition. Effrayé par le songe de sa femme, il se met à couvert du côté des puissances qui punissent le crime. Comme magistrat, on ne lui reprochera pas d'avoir sacrifié un Juif à la colère de ses compatriotes, surtout un juif qui se disait roi des Juifs. Mais le sang innocent versé appelle la vengeance céleste. Le romain superstitieux se préserve en se lavant les mains. Origène a prononcé que Pilate : judaico usus est more. faciens non sscundum alhiquam consuetudinem Romanorum, mais ce point à toujours été controversé. À vrai dire l'acte de Pilate ne rentre dans aucune des deux catégories. Les Grecs et les Romains connaissaient la purification des mains après un meurtre, soit par le sang des victimes, soit par l’eau (Héron. 1, 35; Vic. Aen, τι, 119 5.; ΦοΡη. Aj. 654 et le scoliaste); par là on reconnaissait une culpabilité du moins matérielle, car le meurtre était peut-être sans intention, ou avec une intention qu'on croyait légitime. Chez les Hébreux les anciens d'un lieu se lavaient - les mains pour protester de leur innocence absolue. à propos d'un meurtre commis par un inconnu sur le territoire (DE. xxr, 6s., reproduit dans Jos. Ant. IV, von, 16 et Sota, 1x, 6) et souvent on aimait, en prévision d’une effusion du sang ou d’un grave dommage, à protester de son innocence (Ps. xxvi, 6; xx, 13; Suzanne, v. 46; Act. xx, 26) et à renvoyer le châtiment du sang sur d’autres (IE Sam. 1, 16; ur, 28; x, 8; Jér. χα, 43; Act. xvut, 6). Mais les païens connaissaient aussi ces protestations d’innocence. En somme Pilate se résigne à verser le sang, et prétend seulement n'en pas encourir les suites fàächeuses. Son action s'explique d’après les croyances païennes ; en même temps cle était conforme à un rite juif pour détourner la vengeance du sang. Elle est donc parfaitement vraisemblable. Origène avait raison de dire qu'un pareil acte était absolument contraire à la procédure des tribunaux romains, où le magistrat assurait la responsabililé de ses acles. Pilate ἃ cru pouvoir se permettre ce que lui suggérait sa terreur superstitieuse, non pour se conformer aux usages des Juifs qu'il méprisait, mais parce qu'ils devaient comprendre aisément un symbolisme si clair, espérant qu'ils viendraient en aide à sa conscience trouble en prenant tout sur eux. φραγελλώσας παρέδωχεν ἵνα σταυρωθῇ. 2TTére οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ 3 7 2 3 © 5 - DB LR _ ΩΣ πραιτώριον συνηγαγον ET αὐτὸν CANY τὴν σπειρᾶν. 24! SAJOTAVTES αὐτὸν C'est seulement plus tard qu'on ἃ regardé l'acte de Pilate comme ayant vraiment pour effet de le mettre hors de cause; pour cela il fallait qu'un autre ordonnät l'exécution. L'évangile de Pierre en chargea Hérode : « Quant aux Juifs, aucun d'eux ne se lava les mains, ni Hérode, ni aucun de ses juges. Et comme ils ne voulaient pas se laver, Pilate se leva (son rôle étant achevé). Et alors le roi Hérode ordonna qu’on s'emparât du Seigneur », etc.
27:24
ὠφελεῖ ἃ pour sujet Pilate, cf. Is. xxx, 7; Prov. x1, & (A); Jo. χα, 19. Voyant qu’il n'avance à rien avec ses atermoiements, Pilate prend la décision de condamner. Le texte ne le dit pas, mais le suppose clairement, car si le juge s’est lavé les mains, c'est que déjà le sang est censé répandu, la condamnation étant sans appel.— ἀθῷος ἀπό, tournure hébraïque, 2 123, cf. Num. v, 31; 1 Regn. 1, 28 5. ᾿Αθῷδς εἰμι ἐγώ... ἀχὸ τῶν αἱμάτων ᾿Αθεννήρ... καταντησάτωσαν ἐπὶ κεφαλὴν Ἰωὰδ καὶ ἐπὶ πάντα τὸν οἶκον τοῦ πατρὸς αὐτοῦ. Pilate n'appelle pas le châtiment sur les Juifs; il dit seulement : voyez vous-mêmes, cf. v. 4, pour laisser au peuple l'uecasion de proférer son propre jugement. Soden, Hetz. Vog. lisent τοῦ δικαίου avant τούτου; om. par Ti. H. d'après B D 8 402 αὖ ff? r syrsin. sah. Hipp. Chrys. L'addilion, faite après τούτου dans À, etc. hfr?, avant dans δὲ 1, etc. cf! g g vg, pes. harcl. pal. est suspecte parce qu'elle n'est pas toujours à la même place et parce qu'elle accentue la protestation de Pilate en faveur du Seigneur. C’est déjà beaucoup que Pilate ne voulût pas être responsable d’une condamnation plus ou moins justifiée à ses yeux; il ne pouvait guère déclarer officiellement juste celui qu'il condamnait.
27:25
Jusqu'à présent il n’a été question que de la foule ou des chefs. Maintenant c'est la nation, ὁ λαός, qui va se prononcer, ce même peuple que Jésus devait sauver (1, 21), et dont il avait guéri les malades (1v, 23). C’est la seule fois qu’il entre en scène comme sujet. — Le verbe sous-entendu après αἷμα est ἐλθάτω, mais la formule était stéréotypée : Il Regn. 1, 16; Act. xvin, 6, cette ellipse lui donnant d'ailleurs uue énergie farouche. Il y a des exemples de serments par les têtes les plus chères (cf. Demosra. Con. 38; Lysias (6. Eratosth. 10) : ἐπειδὴ δὲ ὥμοσεν ἐξώλειαν ἑαυτῷ καὶ τοῖς παισὶν ἐπαρώμενος. etc.) mais c'est bien autre chose de poursuivre une condamnation en ÿ engageant ses enfants. En trouverait-on des exemples? Celui-ci ne peut se comprendre que si les Juifs étaient persuadés que Jésus avait blasphémé, parce qu'il s'était attribué le titre de Fils de Dieu. Ils estimaient donc ne rien craindre en provoquant la vengeance céleste.
27:26
τότε (style de M.); le reste comme Mc, sauf une position plus juste de et δέ au lieu de καί. Mt. n'avait pas à dire que Pilate avait voulu φραγελλώσας peuple; cela résultait assez de sa conduite. Sur la donner satisfaction au flagellation, cf. Comm. Mc. NSULTÉ comme rot pes {0185 (Mc. xv, 16- 97-34. JÉSUS EST COURONNÉ D'ÉPINES ET 1 20; cf. Jo. xix, 2-3). la flagellation est mentionné par Jean aussi Le couronnement d'épines après bien que par Me. et Mt., mais ces deux derniers se ressemblent particulièrement, soit quant au contexte, soit quant aux détails, et, dans celte circonstance, non seulement Mt. est plus complet et mieux ordonné, il offre même la trame dont Mc. aurait pu s’être servi. Pour le caractère de la scène, cf. Comm. Mc. On notera spécialement pour Mi. qu'elle semble être la contre-partie de l'hommage rendu par les Mages au roi des Juifs. Il n’y ἃ cependant dans Mt. aucun dessein préconçu d'opposer la foi des gentils à celle des soldats, et ce n'est pas ce contraste qui l'aurait conduit à imaginer l'épisode des Mages. Dans l'un et l'autre cas il reproduit des faits. 4 Même fait que Mc. Mais Mt. n'a pas seulement son τότε, il a aussi son ἡγεμών, parfaitement en situation, car les soldats qui sont nommés pour la première fois sont bien ceux du gouverneur. Ce sont sûrement des soldats qui ont flagellé Jésus, mais un petit peloton spécialement chargé de cet office, et qui faisaient fonction d'appariteurs. La flagellation avait eu lieu sinon dehors, du moins dans une salle extérieure. Pendant qu'on préparait la croix, les soldats qui avaient rendu à Jésus ses habits appellent leurs camarades, dans la pensée de se moquer de ce roi des Juifs. Le prétoire est ici Le palais du gouverneur; on n’y introduit Jésus que pour ÿ trouver les soldats dans leur corps de garde. g), et non ἐνδύσαντες (avec BN°D
27:28
Nous lisons ἐχδύσαντες (avec THHetz 5 Vo par la nudité 157 a b c ff? q syrsin.), qui nous paraît une correction suggérée au moment de la flagellation. ME. ἃ suivi un parallélisme exact : dépouiller, revêtir, deux fois (ef. v. 34). Il est probable d'ailleurs que les soldats qui ont d'abord laissé Jésus reprendre 505 habits ne lui ont enlevé ensuite que les vêtements de dessus, pour les remplacer par une chlamyde écarlate. C e manteau large et flottant, emprunté à l'un d'eux, figurait la pourpre (Jo. et Mc.), mais Mt. pour cette fois, est plus près de la réalité technique. L'addition du manteau de pourpre et de la chlamyde dans D etc., est pure harmonisation (ΕΒ. 1921, p. 21). Mc. avait employé περιτίθημι de la couronne, dans un sens parfaitement classique; le même mot dans Mt. est pris au sCns de revêtir comme dans Gen. xxvn, 16, représentant l’hébreu wa (à hiph.). 88. Γολγαθα (8) faute d'impression.
27:29
ἐνεπαιξαν (TH) plutôt que εὐεπαιζον (SV). — βασιλευ (TH) plutôt que o βασιλεὺς (SV). ΄
Le πλέξαντες de Mc. est assez mal placé, comme s’il avait été oublié. Mt. dit tout posément comment on tressa la couronne pour l'imposer ensuite sur la tête. De plus il mentionne le roseau placé dans la main de Jésus, c'est-à-dire en guise de sceptre. Le Sauveur avait peut-être les mains liées; ou bien dans son épuisement, elles étaient comme celles d’un mort où l’on place un chapelet ou un crucifix; il ne pouvait s'opposer à ce jeu cruel. L'installation du monarque achevée, on lui rend hommage, le salut ironique accompagnant naturellement la génuflexion, tandis que Mc. commence par le salut et place la génuflexion après les outrages; il est clair que l'ordre de Mt. est le plus naturel. Dans les deux, la moquerie de l'hommage est aussitôt accentuée par les insultes.
27:30
Pour que le ridicule soit plus sensible, c’est le sceptre de comédie qui servira à frapper le patient. Le roseau dont Me. parle enfin n'est pas employé pour la douleur qu'il cause, mais par dérision; c’est donc bien celui qui servait de sceptre, et Me. lui suppose le rôle qu'avait indiqué Mt. Tous deux y joignent des crachats, dont on ne peut dire 5115 précédaient (Mt.) ou suivaient (Mc.) les coups sur la tête.
27:31
Comme Me., sauf la chlamyde au lieu de la pourpre, pour 31°. Mais dans Mt. la même phrase contient aussi (34b) le départ pour le lieu du crucifiement, en termes un peu différents de ceux de Me. 32. Le ΟΒΠΕΜῚΝ ΡῈ LA croix (Me, xv, 21; Le. χχιπ, 26-32; Jo. xix, 172). Mt. n’a qu'un verset pour le chemin de la croix, car au v. 33 on est arrivé, comme dans Le., tandis que dans Me. et Jo. le Golgotha apparaît comme terme de la marche.
27:32
ἐξερχόμενοι : du prétoire ou de la ville? Ce mot propre à Mt. doit indiquer la sortie de la ville, car ἀπήγαγον au v. précédent indique qu'on avait fait un certain chemin. Cela est en harmonie avec Jo., où Jésus porte la croix, et n’est pas en contradiction avec Mc., sans être cependant suggéré par lui. — Mt. n’a ni « venant des champs » (Mc. Le.), ni « père d'Alexandre et de Rufus » (Mc. seul), mais la réquisition avec Mc.; sur ἀγγαρεύω (ici à l’aor. et non au présent hist.), cf. v, #1.
27:33
Même contenu que Mc. et Jo. (Le. omet le mot araméen Golgotha); mais la rédaction de Mt., contre son ordinaire, est la plus embarrassée, avec deux fois λεγόμενος, au lieu de μεθερμηνευόμενος (Me). Le texte araméen ne devait avoir (comme syrsin.) que : « le lieu nommé Golgotha »; le reste est décelé par sa gaucherie même comme l'œuvre du traducteur. D’après Dalman (Aram. Gram.? 166), la forme araméenne étant goutgoltha, ce sont les Grecs qui ont enlevé un 1 pour faciliter la prononciation; mais les Syriens ont obtenu le même résultat par la forme gagultha. I est probable que la prononciation araméenne à. Jérusalem était déjà Golgotha, les noms de lieu étant plus aisément estropiés que les autres. — Klost. et MeN. effacent λεγόμενος sur l'autorité denc sah. boh. D 8 etc. latt. (exc. ff 7), qui ont simplement supprimé un mot jugé inutile, que personne n'aurait eu la pensée d'ajouter. .
27:34
La Jlecon ὄξος (A etc.) au lieu de οἶνον est une aggravation de la malice des Juifs, d'après le ps. Lxvin, 22 : καὶ ἔδωχαν εἰς τὸ βρῶμά μου χολήν (UN), καὶ εἰς τὴν δίψον μου ἐπότισάν με ὄξος. C'était déjà la pensée de l’évangile de Pierre (Υ) ποτίσατε αὐτὸν χολὴν μετὰ ὄξους" nai χεράσαντες ἐπότισαν (dans le contexte du vinaigre du v. 48 et parallèle). De même Barn. vi, 3 : ἀλλὰ καὶ σταυρωθεὶς ἐποτίζετο ὄξει χκαὶ χολῇ. Ici la leçon est surtout antiochienne (et Orig. latin). Si Mt. l'avait écrite, il eût sûrement indiqué la prophétie du psalmiste, Mais pourquoi a-t-il ajouté au vin la χολή au lieu de ta myrrhe de Mc., qui est selon les usages? Ce mot dans les LXX traduit παν, absinthe, et wN", plante vénéneuse, mais aussi (Job χνι, 14) nue où (Job xx, 14) na « fiel ». Le traducteur Mt. lisant NT (aram.) « myrrhe », a peut-être compris ἢ] (Wellh). Mais c'est bien le 42, πιστευσομεν (HV) on πιστεύσωμεν (TS). fiel qu'indiquait le texte araméen, car Jésus goûte, et refuse seulement après. Il est impossible de dire pourquoi l'évangéliste se serait éloigné de Me. sans se rapprocher tout à fait du psaume.
27:35
Comme Mc. sans les présents historiques et sans ἐπ᾿ αὐτὰ τίς ἄρῃ, Le trait du tirage au sort des vêtements est dans les quatre évangélistes, mais Jo. seul (ux, 24) cite le ps. xxx, 9, introduit dans le texte de Mt. par quelques mss.
27:36
Au lieu de l'indication de la troisième heure (Mc. seul), Mt. seul parle de la garde des soldats assis. Ge n’est pas qu'ils se soient assis pour écrire le titre (syrsin.), ni que ce verset précède à tort le suivant (Klost. MeN.); c'est une attitude générale.
27:37
Le titre est sans doute apporté avec son inscription (cf. Jo.), et même Le. place plus tard le moment où il est imposé. Si ce sont les soldats qui l'ont placé, comme Mt. est seul à le dire, il faut entendre que, la garde commencée, ils n'étaient pas assis sans pouvoir bouger, mais que l’un d’entre eux ou même tous ont fait le nécessaire. Mt. est aussi le seul à dire que l'inscription était au-dessus de la tête de Jésus. Elle portait le nom de Jésus (en plus de Mc. et de Le.), cofime dans Jo., mais sans ὁ Ναζωραῖος.
27:38
Comme Mc., mais avec τότε. Puisque les premiers soldats font la garde assis, ce ne sont pas eux qui crucifient les deux larrons; ils sont crucifiés sans doute par d’autres; aussi Mt. a mis le passif σταυροῦνται, et non σταυροῦσιν 39. Comme Mc., sauf οἱ δέ au lieu de καὶ of. 40. Comme Me., sans οὐά, qui est rendu diversement par syrsin. et pes. et plus naturel dans un texte latin ou grec que dans un texte araméen; — en plus εἰ υἱὸς εἶ τοῦ θεοῦ, paroles très vraisemblables, car c'était précisément le grief des Juifs contre Jésus (xxvi, 63), et avec un tout autre accent que dans Sap. 1, 18, où Dieu doit délivrer un juste, fils de Dieu. — Nous lisons χαίΐ devant κατάδηθι, leçon beaucoup plus difficile que l’omission, et cependant soutenue par À KD trois min. les Syriens et a ὁ ὁ ἢ. Il faut l'entendre dans un sens de conséquence, c’est-à-dire sémitique, « alors descends » et ÿ voir un vestige du texte araméen, qui a paru naturel aux Syriens, mais que [68 Grecs ont corrigé. — ὁ καταλύων remplace un imparfait de conatu (Deb., 8 339, 3).
27:40
καὶ α. καταδηθι (ΤΊ plutôt que om. (HSV).
27:41
Comme Mc., sans πρὸς ἀλλήλους, mais avec xa! πρεσθυτέρων. Mt. tient à relever toujours la participation des anciens au crime.
27:42
xatafétw étant la 3° personne de l'impér., est plus en harmonie avec le vocatif de Mc. ὁ χριστός, x. +. À. qu'avec l'indicatif de Mt. βασιλεύς --- ἐστι, « puisqu'il est roi » (à son idée), plutôt que « s’il est roi ». D'ailleurs cet impératif ne peut se rendre littéralement ni en syriaque, ni en latin, ni en français, Mt. n’a pas ὁ χριστός (tandis que Le. l’a, mais non βασιλεύς), peut-être parce qu'il met tout . l'accent sur la filiation divine, D'ailleurs roi « d'Israël » et non roi « des Juifs comme portait l'inscription, impliquait la royauté messianique sur l’Israël légal, le peuple de Dieu. — Les termes de Me. ἵνα ἴδωμεν καὶ πιστεύσωμεν narguenl insolemment, tandis que πιστεύσομεν ἐπ ᾿αὐτόν semblent presque un engagement sérieux.
27:43
Propre à Mt. La première partie est presque une citation pour montrer l'accomplissement de la prophétie du ps. xxir (Vg. xx1), 9, le v. 39 de Mt. faisant. déjà allusion au v. 8, ἐκίνησαν κεφαλήν. Les LXX ont ἤλπισεν ἐπὶ χύριον, ῥυσάσθω αὐτόν' σωσάτω αὐτόν, ὅτι θέλει αὐτόν (parce qu'il ἃ mis sa complaisance en Dieu). ‘C'est bien le sens de l'hébreu, si ce n’est que le premier mot a été lu 5à avec la peschitta de l'A. T. et la Vg.; la forme 5 est inexplicable (Well : Sin). D'ailleurs πέποιθεν rend mieux que ἤλπισεν le sens de 5b3, se rouler vers Dieu, ini confier ses destinées. On comprend que Mt. ait mis θεός, et εἰ au lieu de ὅτι, ajoutant νῦν qui est dans la situation. — Pour 43b, on peut y voir une répétition partielle du v. 40, mais, à cause de ῥυσάσθω qui précède, la réminiscen ce de Sap. 11, 13 et 18 est beaucoup plus caractérisée, Huy δ᾽ αὑτὸ χαὶ οἱ λησταὶ οἱ ouvαὐτόν εἶπεν γὰρ ὅτι Θεοῦ εἰμὶ υἱός. ἰδ Ἀπὸ δὲ ἕχτης ὥρας σταυρωθέντες σὺν αὐτῷ ὠνείδιζον αὐτόν. 46 περὶ δὲ τὴν ἐνάτην πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. σχότος ἐγένετο ἐπὶ λέγων ᾿Πλὶ HR λεμὰ σαβαγχθανί; ὥραν ἀνεβόησεν ὁ ᾿Ιησοῦς φωνῇ μεγάλῃ λύπες: Ἐπινὲς δὲ τῶν ἐκεῖ τοῦτ᾽ ἔστιν Θεέ pou θεέ μου, ἵνα τί ue ἐγχατ 18 χαὶ εὐθέως δραμὼν ἐστηχότων ἀχούσαντες ἔλεγον ὅτι ᾿Ηλίαν φωνεῖ οὗτος. πιήσας τε ὄξους χαὶ περιθεὶς χαλάμῳ εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον "Ages ἴδωμεν εἰ ἔρχεται Ἠλίας 49 οἱ. δὲ λοιποὶ ἔλεγον (ἄλλος δὲ λαβὼν λόγχην ἔνυξεν αὐτοῦ τὴν πλευράν; χαὶ σώσων αὐτόν. 505 δὲ Ἰησοῦς πάλιν χράξας φωνῇ μεγάλῃ ἀφῆκεν ἐξῆλθεν ὕδωρ καὶ αἷμα). A6. ἀνεθοησεν (TSV) plutôt que ebonsev (H). — ni ἢλι (TSV) plutôt que nur (H). 47. où (ΤῊ) plutôt que om. (5). 49%. αλλος …. aa om. (ΤῊ et non add. (S). 48, « de la même façon »; ce qui ne veut pas ἀμ τὸ δ᾽ αὐτό comme Phil. τι, Presque comme ΝΟ.» dire que les larrons disaient exactement les mêmes paroles. tandis que Le. a distingué le bon larron. (Me. xv, 33-41; Le. xx, 44-49; 858-80. DERNIERS MOMENTS ET MORT DE JÉSUS Jo. xix, 28-30). . Comme Me., sauf en plus 51P-53, qui se réflètent dans δά, et quelques autres particularités moins importantes.
27:45
Comme Mec. sauf ἀπὸ δέ au lieu de καὶ γενομένης, ce qui indique peut-être une invasion croissante des ténèbres. Dans l'év. de Pierre (V) : ἣν δὲ peonuépla, χαὶ σχότος κατέσχε πᾶσαν τὴν ᾿Ιουδαίαν.
27:46
Même réserve, plus accentuée, sur le moment précis : περὶ δέ... au lieu de rat (Me.). La leçon ἐλωεί (H) de ΒΝ 33 avec sah. el boh. est suspecte d'harmonisation avec Mc. — ἠλεξ ou ἦλί est une forme araméenne parfaitement correcte, qui en même temps est plus rapprochée de l'hébreu (Ps. xx, 2). Il faut beaucoup de parti pris pour dire (MeN.) que Mt. a corrigé le λαμα de Mc. en eu pour se rapprocher de l'araméen. C'est la forme d'un auteur qui écrivait en araméen. La traduction est immédiate, avec le vocatif θεέ, sans tenir compte ni des LXX ni de Me. (ὃ θεός). — ἵνα τί est comme les LXX (Me. εἰς τί), mais celte traduction était assez naturelle, et 165 LXX ont mis ue à la fin (de même Mc.). de reproduire cette parole de Jésus. Étant tirée Mi. avait une raison spéciale d'un psaume, elle donnait à entendre que la situation cruelle qu'il décrivait. était réalisée en Jésus. Dans les deux Cas l'abandon n’est pas le rejet, encore moins la réprobation; aussi le juste ne laisse-t-il pas d'appeler Dieu son Dieu, ce qui donne à sa plainte l'accent de la confiance plutôt que celui du reproche. Dieu l'abandonne aux mains de ses ennemis, par un dessein mystérieux qui aboutissait au triomphe dans 16 psaume, comme il aboutira dans l’évangile à La résurrection. ἘΠῚ Presque comme Mc., avec ἐχεῖ ἑστηκότων 1. παρεστηκότων et ὅτι sans couleur Ἰ. ἴδε. Il semble que ἠλέ plus aisément que ἐλωΐ suggérait Ἠλίας, mais la différence n'esi pas grande, et ce n’est pas cette considération qui aura suggéré A à Mt. Avec Hort, nous ne voyons pas que N ou y demandent un esprit rude en grec (contre Ti Vog 5, avec Hetz.). — οὗτος n’est pas ajouté à Mc. pour la clarté (contre Klost.), car φωνεῖ seul est assez clair; c’est la tournure sémitique qui accentue le sujet (Kautzseh 8 135).
27:48
Comme Me., en plus εὐθέως et quelque chose de plus méthodique, πίμπλημι 1. γεμίζω, l'un signifiant plutôt remplir, l'autre plutôt charger. .
27:49
ελεγον (TSV) plutôt que εἰπαν (4).
Dans Mt. comme dans Mc., celui qui offre à boire le fait par compassion. Mais dans Mt. {a réflexion est placée dans la bouche des autres assistants, ce qui s'entend beaucoup plus facilement. On n'aurait pu toucher à la boisson des soldats fposca) sans leur permission; celui qui entre en scène si subitement est peut-être l'un d'eux; ayant compris le eri de Jésus comme un appel an secours, il veut du moins soulager quelque peu le patient, épuisé par la soif (cf. Jo. xix, 28). Mais les autres ajoutent une nouvelle moquerie. Le crucifié n’a-t-il pas réclamé Élie? Π n’y ἃ qu'à le voir venir. — σώσων, cas très rare d’un partic. futur au sens final, est plus noble comme sens que καθελεῖν. 49b) omettre ἄλλος δὲ λαδὼν λόγχην ἕνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὕδωρ καὶ αἷμα, qui semble emprunté à Jo. χιχ, 34, malgré l'appui de NBCLT 5 48 67 415 127 syrpal. τὸ et quelques codd. de la Vg. Dans Mt. Jésus n’est pas encore mort. Quoique Origène latin n'ait pas l’addition, on s'explique mal une semblable addition sans une autorité comme la sienne.
27:50
Comme Me. — πάλιν en plus est un renvoi au v. 46. Dire que peut-être ME. ἃ pris l’idée α' ἀφείς dans Mc. pour en faire ἀφῆχεν avec un autre régime (MeN.), c'est lui prêter un concept puéril ou par trop rabbinique. Tandis que Le. dit ἐξέπνευσεν comme Me., la formule de Mt. se rapproche de celle de Jo. παρέ- Gwxey τὸ πνεῦμα. Si elle ἃ été choisie à dessein (mais cf. Gen. xxxv, 48; Eccli, τασμα τοῦ ναοῦ ἐσχίσθη ἀπ ἄνωθεν ξωΐϊ τὸ πνεῦμα. ὅ! Καὶ ἰδοὺ τὸ καταπέ χάτω εἰς δύο, καὶ ἡ YA ἐσείσθη. not αἱ πετραὶ ἐσχίσθησαν, * nat τὰ μνημεῖα μένων ἁγίων ἠγέρθησαν, nai ἀνεῴχθησαν χαὶ πολλὰ σωματὰ τῶν χεχοιμιὴ ἐξελθόντες ἐκ τῶν μνημείων μετα τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν χαὶ ἐνεφανίσθησαν πολλοῖς. δε Ὁ δὲ ἐχατόνταρχος χαὶ οἱ per αὐτοῦ τὸν σεισμὸν χαὶ τὰ γινόμενα ἐφοβήθησαν σφόδρα, τηροῦντες τὸν ᾿Τησοῦν ἰδόντες 55 σαν δὲ ἐχεῖ γυναῖχες πολλαὶ λέγοντες ᾿Αληθῶς θεοῦ υἱὸς ἦν οὗτος. τῆς Γαλιλαίας a, αἵτινες ἠχολούθησαν τῷ Ἰησοῦ ἀπὸ ἀπὸ μακρόθεν θεωρο l ἦν Μαρία ἡ Μαγδαληνὴ χαὶ Μαρία ἡ τοῦ ᾿Ιαχώβου διαχονοῦσαι αὐτῷ" 5 ἐν αἷς χαι Ἰωσὴφ μήτηρ χαὶ ἡ μιήτηρ τῶν υἱῶν Ζεβεδαίου. 56. «on? (TH) plutôt que twsn (SV). c'est pour indiquer une action plus libre et volontaire. xxxvit, 23; 580. XVI, 414), Jésus (Me. xv, 38-41; Le. xxini, 45b, 47-49, Jo. xIx, 31-56. APRÈS LA MORT DE 34-37).
27:51
Comme Mc. ; ἰδού en plus, du style de Mt. 84» s.) Propre à Mt. En plaçant le tremblement de terre après la déchirure du rideau, Mt. montre clairement que le premier fait ἃ sa valeur propre, et sa cause propre; surnaturelle. Le séisme est plutôt ordonné à la rupture des rochers ; Cf. Senec. Troad. 110-175 cum subito coeca terra mugita fremens Concussa… Idaea ruptis saza ceciderunt iugis. C'est un effet considérable et extraordinaire, relaté τοὶ à cause de l'ouverture des tombeaux, tous ceux de quelque importance aux environs de Jérusalem étant creusés dans le roc. C’est donc ainsi, et non seulement parce que les pierres qui fermaient les chambres ont roulé, que des tombeaux ont été ouverts au grand jour. La phrase n’atteint son point culminant qu'à la résurrection de plusieurs saints. On ἃ cité chez les classiques l'union des séismes et de l'apparition des mânes, comme un effet des incantations magiques ; Ovne, Metam. vu, 205-206 : iubeoque tremescere montes et mugire solum Manesque exire sepulcris; cf. TBuLLE, 1, 11, 45; mais ces poètes avaient pleinement conscience de mettre en œuvre un merveilleux d'imagination, tandis que ML. croit à ce qu'il raconte. Cependant sa description reste dans un certain vague et ne contient pas autant de détails historiques que les apparitions du Christ dont les témoins sont nommés.
27:53
Il est étrange que la résurrection de ces saints soit annoncée au moment de la mort de Jésus, mais leur apparition renvoyée après Sa résurrection. On lirait volontiers ἔγερσιν αὐτῶν avec 30 220 32ev eth. et deux mss. sak. Le syrpal. a omis μετὰ τὴν ἔ. a. Mais ce sont sûrement Là des corrections. Mi. n'a sans doute pas voulu enlever au Christ'son titre de prémice des endormis ressuscilés miers ressuscités qui devaient apparaître avec des corps, (L Cor. xv, 20). (65 pre soit pour être reconnus; soit pour faire présager la résurrection, ne reprirent sans doute qu’une vie éphémère; mais ils ne devaient apparaître que lorsque le silence de la tombe du Christ eut été rompu. — ἔγερσις seul cas dans le sens de résurrection. — La cité sainte, cf. 1v, 5. Une note marginale à l'Aurora de Pierre de Riga (James, dans Jour. of theol. St. vu, p. 566) dit à propos de ce verset : Sanctus Scarioth unus eorum fuisse perhibetur, qui sepultus est in Ierusalem.
27:54
Au lieu du seul centurion, impressionné seulement par la mort de Jésus (Mc.), ce qui est peut-être plus saisissant, Mt. nous parle du centurion (ἐκατόντάρχος, comme dans vin, 5. 8 et non xevtuplwv Mc.), et de ceux qui gardaient Jésus avec lui (cf. v. 86); de plus, l'impression est produite par le tremblement de terre el τὰ γινόμενα (Le. τὸ γενόμενον). L'accord avec Le. sur ce dernier point est difficile à qualifier. Si Mt, ajoute ἐφοδήθησαν σφόδρα, c'était bien le moins après des événements si étranges. L'exclamation est prêtée à tous par Mt. selon son habitude (vu, 29 ; 1x, 27; xx, 30), mais elle a pu être proférée par ie centurion, organe de l'émotion générale, Elle est conçue par Mt. dans les termes de Mc., mais ces termes sont en parfaite harmonie avec 40. 43, tandis que Me. n’a rien de semblable. Dans Mt. c’est l’insulte qui est retournée à la gloire de Jésus. 55 s.) Me. a pour ainsi dire encadré trois femmes, celles qui accompagnaient ordinairement Jésus en Galilée et le servaient, entre deux mentions plus vagues d'autres femmes. Mt., plus méthodique, a dit de toutes les femmes ce que Mc. avait dit des trois, sauf à mettre cependant les.trois en vedette. Mais s’il s'était contenté de remanier le style de Mc., pourquoi dire: « la mère des fils de Zébédée » au lieu de « Salomé »? Il est probable d'ailleurs que c'est la même personne. Au lieu de Ἰωσῆς, Mt, lit Ἰωσήφ, et n’a pas τοῦ μιχροῦ à propos de Jacques. Les derniers mots de Mc. disent seulement que beaucoup d'autres . femmes étaient montées à Jérusalem, ce que Mt. avait déjà dit équivalemment. 57-61, JÉsUS EST Mis AU TOMBEAU (Mc. xv, 42-47; Le. xxut, 50-56; Jo. xix, 38-42). Les quatre évangélistes ont à peu près le même récit. Celui de Mt. est le plus court. Il n’a qu'un trait particulier, c'est que le tombeau était celui de Joseph. 87 ᾿Οψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος ἀπὸ ᾿Αριψαθαίας, 58 οὗτος προσελθὼν. τοὔνομα Ἰωσήφ, ὃς χαὶ αὐτὸς ἐμχθητεύθη τῷ Ἰησοῦ" τῷ Πιλάτῳ ἠτήσατο τὸ σῶμα τοῦ Ἰησοῦ. τὸῶτε ὁ Πυλᾶτος ἐχέλευσεν ύλιξεν αὐτὸ ἐν σινδόνι χαθαρᾷ; ἀποδοθῆναι. ϑχαὶ λα ὧν τὸ σῶμα à Ἰωσὴφ ἐνετ ἐλατόμησεν ἐν τῇ πέτρᾳ, 60 χαὶ ἔθηχεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ 61: Ἢν ξὲ ἐχεῖ χαὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν. Μαριὰν, ἡ Μαγδαληνὴ χαὶ ἡ ἄλλη Μαρία χαθήμεναι ἀπέναντι τοῦ τάφου. . 62 Τῇ δὲ ἐπαύριον, ἧτις ἐστὶν μετὰ τὴν παρασχευήν, συνήχθησαν οἱ ἀρχιε- 57. ἐμαθητευθη (TH) plutôt que εμαθητευσεν (SV). Με.), Mt. a plus simplement ὀψίας δέ. Il omet la 57) Au lieu de καὶ ἤδη ὀψίας ( mention de la parascève ou préparation au sabbat, qui revient plus loin (62), aussi dans Le. et dans Jo. — joseph d’Arimathie est dans Me. et Le. un sénateur, c'est-à-dire un membre du sanhédrin, d après Mt. simplement un homme riche. Le texte 415. ci, 9 est trop obscur, soit dans le grec, soit dans l’hébreu, dont le texte est douteux, pour avoir suggéré à Mt. ce mot de riche. C'est simplement une expression populaire pour désigner un homme influent : c'était un riche! — Tandis que Me. et Le. disent seulement qu'il attendait le règne de Dieu, Mi. et Jo. en font un disciple de Jésus. La leçon ἐμαθήτευσεν (S V) est aussi soutenue que ἐμαθητεύθη (T H) : elle signifierait proprement : « il avait été disciple », ce qui est peut-être une correction savante, mais qui touche le sens (cf. χπι, 52; xxvrr, 49); Josèphe figure donc ici comme un adhérent.
27:58
Mt. n’a pas le joli τολμήσας de Me. — προσελθών, style de Mt. 1. εἰσῆλθεν. Les détails sur l’étonnement de Pilate sont propres à Mc.; Mt. se contente de dire qu'alors (τότε) Pilate donna l'ordre, conformément à son caractère officiel, pour que (ledit corps) fût remis.
27:59
εν &. ouwèow. (H) ou om. (TSV).
L'achat du suaire est propre à Mc., mais on ne comprendrait pas que Mi. eût omis le mot important χαθελών (Mc. Le.). Dans Mt. il n’y ἃ pas de descente decroix. Tandis que Jo. distingue du moins ἦρεν (38) et ἔλαθον (40), dans ΜΙ. Joseph a l’air de recevoir le corps déjà déposé de la croix et de le rouler aussitôt. Cette concision n’est pas étonnante de sa part. — ἐνετύλιξεν comme dans Le. (cf. Comm.), et en plus καθαρᾷ (ni Me. ni Le.). Mt. marque déjà ce qu'exigeait le corps sacré du Sauveur.
27:60
αὐτο (THV) plutôt que on. (5).
Comme Me., mais Mt. ajoute que le monument était neuf (καινός), ce que Le. et Jo. ont dit en d'autres termes, et il dit seul que c'était celui de Joseph. Ce dernier trait a été repris dans l'év® de Pierre (vi), εἰς ἴδιον τάφον. Il pouvait être connu, et il esttrès vraisemblable. Comment Joseph aurait-il pu disposer d’un tombeau neuf, si ce n’eùt été le sien, préparé d'avance par lui (Mt.), comme font encore aujourd'hui certains orientaux? Dire après cela que Mi. ἃ emprunté μέγαν à Mc. xvi, & pour le placer ici (MeN.), c'est assez puéril. En fait ces pierres sont toujours grandes, puisqu'elles doivent servir de clôture à une porte. Où Mt. a-t-il pris que Joseph « s’en est allé »? Sans doute dans la nature.
27:61
Dans Mc. les saintes femmes regardent pour savoir (cf. Le.). Dans Mt. elles sont assises là en face du tombeau, comme seraient des amis fidèles absorbés dans la douleur. Au lieu de Marie. mère de Josès (et de Jacques), Mt. dit simpiement l’autre Marie.
27:62
La désignation du jour est peu naturelle, mais c’est clairement le matin qui suivit la mort de Jésus. Il eût été plus simple de dire : le jour du sabbat. On a pensé que quand Mt. écrivait, le jour de la mort du Christ était déjà la parascève par excellence, et qu'il préféra cette désignation à celle du sabbat, désormais périmé (Schanz); mais Mt. nommera le sabbat (xxvm, 1) et nous ne pouvons attribuer cette péricope à un auteur distinct (contre McNeile). 11 semble ue Mt. a voulu indiquer que la préparation (du sabbat) étant achevée, les prêtres, etc. avaient eu le loisir de se rassembler. D'ailleurs la circonstance de la παρασκευή avait été bien notée par les premiers chrétiens, car elle se trouve dans Mc. dans 1,0. et dans Jo. comme dans Mt. — On objecte que le Sanhédrin ne se serait pas réuni officiellement le jour du 64. αὐτου (SV) plutôt que om. (TH). 65. om. δε p. con (TH) plutôt que add. (SV). sabbat. Mais aussi Mt. ne nomme pas les anciens — qu'il a si souvent mis en scène —, eton ne doit pas opposer à sa véracité le caractère général de ses expressions. Π suffisait pour la démarche de quelques prêtres et de quelques Pharisiens, qui, après divers pourparlers, se donnent rendez-vous auprès de Pilate.
27:63
ἐμνήσθημεν, ils semblent s'excuser de n'avoir pas pris plus tôt cette précaution. On ne pense pas à tout! C'est dans la nuit que, leur haine satisfaite, ils ont appréhendé ce qui pourrait arriver — éxeîvos ὁ πλάνος, Pilate comprendra bien de qui ils veulent parler. Comme c’est l'objet de leurs préoccupations, ils ne le nomment même pas. — πλάνος cf. Jo. vi, 12. 47 et Justin (c. Tryph. CVIII) : les Juifs envoient dire partout qu’une hérésie impie et sans frein légal a surgi ἀπὸ Ἰησοῦ τινος Γαλιλαίου πλάνου. Ils font probablement allusion à la prophétie de χη, 40, prononcée en présence de seribes et de Pharisiens, et qui les avait excités à chercher des informations plus précises.
27:64
Pour démentir la prophétie, il suffirait donc de garder le tombeau durant trois jours. Au surplus la seconde formule est conditionnée par la première. Au bout de-trois jours, on ne pouvait pas songer à présenter Jésus vivant, et la simple affirmation de sa résurrection devait trouver peu de crédit après la date attendue. Le premier égarement avait été de prendre Jésus comme Messie; le second serait plus grave, car il échapperait à la répression directe. — ἐσχάτη au sens d’un comparatif.
27:65
La réponse de Pilate est bien d'un gouverneur dédaigneux, excédé des importunités juives, mais qui doit céder encore puisqu'il a commencé. — ἔχετε est à l'indicatif plutôt qu’à l'impératif, qui ne se manifeste qu'à ὑπάγετε. Mais comme les soldats seront des Romains (xxvur, 44), le sens n’est pas : vous avez les vôtres, mais : vous avez sous la main une garde; sans doute des soldats du procurateur qu’il mettait à la disposition des prêtres pour maintenir le bon ordre (cf. Jo. xvur, 42). g Prenez vos précautions à votre manière! Pilate dédaigne de faire cas d’une hypothèse ridicule. 11 répète le mot dont ils se sont servis, ἀσφαλίζω, prenez bien garde! χουστωδία mot latin, comme dans un papyrus (Ox. II 294, 20, l'an 22 ap. J.-C.).
27:66
Le troisième ἀσφαλίζω est encore plus ironique. L'idée du sceau a pu être suggérée aux prêtres par Daniel (νι, 17); d’ailleurs c'était une précaution normale. ἢ ne devait pas être difficile de fixer un ruban sur la grosse meule qui servait de porte et sur la paroi rocheuse, avec un ou plusieurs cachets. — μετὰ τῆς χουστωδίας ne dit pas que ce fut avec la collaboration des gardes; ils ne figurent que comme une autre précaution : sceaux et gardes, rien ne manquait. Dans l’évangile de Pierre, ce sont les anciens qui s’effrayent du repentir de la foule : « Les anciens eurent peur, et ils vinrent auprès de Pilate lui exposant cette prière : Donne-nous des soldats, afin que nous gardions son tombeau durant trois jours, de peur que ses disciples ne viennent le voler et que le peuple ne s'imagine qu’il est ressuscité des morts, et qu'on ne nous fasse du mal. Pilate leur remit le centurion Pétronios, avec des soldats pour garder le sépulcre. Et des anciens et des scribes vinrent avec eux auprès du tombeau, et ayant roulé une grande pierre [pour se précautionner] contre le centurion et les soldats, tous ensemble ceux qui étaient là [18] placèrent contre la porte du tombeau, et ils firent fondre sept sceaux, el ayant dressé là une tente, ils montèrent la garde. De bon matin, quand brilla le sabbat, la foule vint de Jérusalem et des environs pour voir le monument scellé. » Il est inutile de faire remarquer combien plus solide est la contexture de Mt. CHAPITRE XXVIN 1, Ναρια (H) ou Μαριὰμ (TSV). _xxvi. LA RÉSURRECTION. Les quatre évangélistes disent comment le tombeau du Christ fut trouvé vide. La difficulté de montrer leur accord sur les apparitions n'est pas particulière à l’évangile de Mt.
27:2
BIBLE - Christ before Pilate, Repentance and suicide of Judas (Mt. 27, 2-3).
27:3
those who went to seize the Redeemer (John 18:3; Acts 1:16); he betrayed the Master with a kiss (Matt. 26:49 and parallel texts); he too was struck down by Jesus with the words: "I am he" (John 18:5), and after his condemnation he hanged himself (Matt. 27:3-5; Acts 1:18).
Matthew, Apostle, Evangelist, Saint
As confirmation of the genuineness of the Gospel of M., it is worth underlining the special interest that the author, unlike the other Evangelists, places in money: he is the only one who speaks of the thirty pieces of silver (Mt. 26:15; 27:3-10): "M. writes of money and coins in twelve passages of his Gospel, while John only in two. The publican and... the eagle. …
27:5
In the Gospels and in Acts only four d. appear with their name: the rich Joseph of Arimathea (Mt. 27:5; ἐμαθητεύθη τῷ Ἰησοῦ); two of them (Lk. 24:13; δύο ἐξ αὐτῶν) go to Emmaus; one has the name Κλεατός. …
… Then J., having returned the money, went and hanged himself (Matt. 27:5); the rope broke or the branch bent and he, striking the ground, "burst open in the middle" (Acts 1:17).
27:6
… Flavius Josephus, in fact, notes that among the Tyrians vows or oaths "c." were not recognized (Contra Ap., II, 175). By extension, the place or receptacle that kept the monetary offerings was also called c.; it was in practice the treasury of the Temple (Matt. 27:6; Flavius Josephus, Bell. …
27:8
… Thus relates Acts 1:19 (in fact in the text of Mt. 27:8 the name H. is spurious, being proper only to the Vulgate and to a few codices of the Itala [b, c]).
27:12
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 = …
27:15
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 …
… 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, in addition to the scourging inflicted on him, in the end he …
27:16
Barabbas (in Aramaic means "son of the father"; spelling uncertain in the Greek text)
… B. was in prison at the time of Passover and was considered a "notorious prisoner" (Mt. 27:16), and Mk. 15:7 specifies the reason for his detention: "he had committed murder in an uprising."
27:17
In ancient Greece, in fact, the word B. could mean: a) a linear measure for checking the length of roads (βῆματισταί); b) a raised step onto which orators and singers mounted (as seen on many Attic vases); c) a tribune for the judge (Mt. 27:17; Jn. 19:12; Sibyllina, VIII, 242); d) a simple platform of wood or stone in theaters or elsewhere. …
… But even alone, ὁ Χριστός expresses the whole faith in the nature and mission of Jesus (Mc. 8:29b). The appellation ὁ Χριστός designates Jesus in the mouth of believers in his transcendent messiahship (Mt. 1:17; 11:2; Act. 8:5; St. Paul) or of unbelievers who mock him (Mt. 26:68; 27:17 and 22 with ὁ λεγόμενος). …
27:18
… 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: "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, …
… He had realized from the beginning that they had brought Jesus to him moved by envy of him (Mt. 27:18),
27:19
In the Gospel she is mentioned in Mt. 27:19: she begs her husband not to become involved in Jesus' trial, since she had suffered much, in a dream, on his account.
27:23
… 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: …
27:26
For Christians, the thought of flagellation immediately recalls the torture inflicted on Jesus by Pilate as a means of saving him from death (Mt. 27, 26; Mk. 15, 15; Jn. 19, 1). But the Gospel says nothing about the manner of the execution, the quality of the whips, the number of the executioners of the penalty, the number of the blows; …
27:27
… Jesus is captured by a cohort, according to Jn 18:3: it is to be understood as a small detachment of the garrison (likewise in Mt 27:27; Mk 15:6). In Acts 10:1 the cohort of which the centurion Cornelius was a part is mentioned; in Acts 27:1 the Augustan cohort. …
27:31
Jesus carried the cross clothed (Mt. 27, 31; Mc. 15, 20: "they clothed him in his garments and led him to the crucifixion"). …
27:32
CROSS. - Instrument of torture, on which Jesus Christ died (Jn 19:17-31; Mt 27:32-42).
The historian Jason (II Mach. 2, 23), and later Simon (Mt. 27, 32; Mk. 15, 21), pressed into carrying the cross of Jesus, were from C. At the first Christian Pentecost Jews from Cyrenaica were present at the speech of Peter (Act. 2, 10); they …
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).
27:34
… 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» …
27:36
"guarded" (Mt. 27:36) by the soldiers as long as they lived and after
27:37
… example, in the genealogies (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).
27:38
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 …
27:39
… (though not entirely naked, as the Gospel of Nicodemus, 9, already indicated) without his garments, which were divided into parts, but the tunic was cast lots for among the soldiers: cf. Ps. 21 (22), 19. In the same Ps. 8-9 the insults were foretold (Mt. 27, 39-43). The question is raised whether J., praying on the Cross with the first words of the same Ps. 2: "My God, my God, why have you forsaken me" (Mt. 27, 46), pronounced only these words …
27:40
… expressions against God. The latter is customarily distinguished into simple and imperative b.: the first consists in a simple insult (in this sense the Jews blasphemed: "Vah, qui destruis templum Dei et in triduo illud reedificas; salva temet ipsum" [Mt. 27:40]); the other consists in an expression by which one would wish evil upon God. With regard to the object, b. can be immediate or mediate, according as the blasphemer directs his …
… Oaths were sworn by it, and it was a crime not to speak of it with respect (hence the accusation against Jesus: Mt. 26, 61; 27, 40 and parallels). …
Triduum, Octave (Octiduum), Novena
… Act. 12, 38-40). Another famous passage of the Gospel is that in which Jesus, speaking of the destruction of the Temple which he will rebuild within three days, alludes to his resurrection three days after the burial (Io. 2, 19-20; Mt. 26, 61; 27, 40; Mc. 14, 40; Mt. 27, 63; 17, 22; Mc. 8, 31; 9, 30). Also Saul, the future Paul, after the blinding scene, remained in Damascus for three days fasting and wholly shaken.
27:41
Sanhedrin (Συνέδριον « Assembly »)
From the New Testament and from Flavius Josephus it emerges that the members of the s. were grouped in three classes: high priests, scribes and elders (Mt. 27:41; Mk. 11:27; 14:43, 33; 15:1; Lk. 20:1; etc.), even if at times for brevity or for particular reasons two of them are named, or only one. Generically such persons were called "senators" …
27:46
… lots for among the soldiers: cf. Ps. 21 (22), 19. In the same Ps. 8-9 the insults were foretold (Mt. 27, 39-43). The question is raised whether J., praying on the Cross with the first words of the same Ps. 2: "My God, my God, why have you forsaken me" (Mt. 27, 46), pronounced only these words aloud, as the beginning of the prayer, which he then recited entire in a low voice, or whether he meant to indicate a forsaking of him by the Father. …
27:51
… To the same man he wrote a letter to inquire about the state in which the dead rose at the death of Jesus (Mt. 27:51-53). Around 785 A. again turned to Elipando of Toledo for information on his doctrine of the relations of the Son to the Father. …
The fissure of the rock that occurred at the death of Jesus (Mt. 27, 51) is attested by St. Cyril of Jerusalem: "Golgotha even today bears witness how the stones were split for Christ" (Catech., XIII, 39: PG 33, 819). An even older testimony is found …
27:52
… Some, basing themselves on Mt. 27, 52, have even thought of an anticipated resurrection and bodily glorification of the Saint (Gerson, St. Bernardine of Siena, Suárez, St. Francis de Sales, Trombelli, Vives y Tuto; more …
… twelve-year-old daughter of Jairus (Mk. 5:22-24, 25-42), the beloved friend Lazarus, a corpse of four days (Jn. 11:1-45). At the instant in which Jesus dies, many bodies of Saints, who had died previously, rise again, appearing to many in Jerusalem (Mt. 27:52-53). Among all of these, the crowning and overwhelming proof of his divinity, his own glorious resurrection at dawn on the third day after death on the cross.
27:53
… risen or not: to Judas Maccabeus appeared Onias and Jeremiah (II Macc. 15, 11-16); to the apostles on Tabor appeared Moses (Mt. 17, 3); after the resurrection of Jesus, many of the dead came out of their tombs and appeared to many persons in Jerusalem (Mt. 27, 53); the risen Jesus appeared to Mary Magdalene (Mk. 16, 9), then to St. Peter (Lk. 24, 33), to the two disciples on the road to Emmaus (Lk. 24, 15), to the apostles gathered in the upper …
27:55
John, Apostle, Evangelist, Saint
I. LIFE AND APOSTOLATE. - G. was the son of Zebedee (v.) and of Salome (Mk. 15:40 with Mt. 27:56 and 20:20). He was from a well-to-do family, which worked "with hired servants" (Mk. 1:20), and Salome was one of the matrons who "followed Jesus and ministered to him" (Mt. 27:55) "out of their means" (Lk. 8:2f.). His place of origin is unknown.
… The Synoptics recall M. M. among the pious women who had followed Jesus from Galilee to Jerusalem (Mt. 27:55; Mk. 15:
4. Wife of Clopas (John 19:25), mother of James the Less and of Joseph (Matt. 27:55; Mark 15:40-47; Luke 24:10), cousins of the Lord (Mark 6:3 etc.). …
… She was among the first to receive the message of the Resurrection (Mt. 27:55 f.; Mk. 15:40 f.; 16:1).
27:56
… A. Clopas would be the father of the four "brethren of the Lord" (cf. Matt. 13:55 and Mark 6:3; Matt. 27:56 and Mark 15:40).
… Eccl., III, 11-20; 4, 22; 2, 22; PG 20, 196, 252-61, 380). Io. 19, 25 indicates that the wife of Clopas is a sister of the Mother of Jesus, identical with Mary the mother of James and of Joseph, mentioned by the Synoptics (Mt. 27, 56; Mc. 15, 40; Lc. 24, 49).
… In this case James the son of Alphaeus would represent the tradition of Mary, his mother (Mk. 15:40; 16:1; Mt. 27:56; Lk. 24:10), as a witness of the Resurrection of Christ. …
… Beside the Cross there was Mary [the wife] of C. (Jn. 19:25), presented by the Synoptics as Mary the mother of James the Less (Mk. 15:40 and 16:1; Mt. 27:56; Lk. 24:10); the father of the latter was Alphaeus (Mt. 10:3; etc.). …
I. JAMES THE GREATER. - Apostle, son of Zebedee and of Salome (Mk. 15:10, cf. Mt. 27:56), brother of John the Evangelist. …
John, Apostle, Evangelist, Saint
I. LIFE AND APOSTOLATE. - G. was the son of Zebedee (v.) and of Salome (Mk. 15:40 with Mt. 27:56 and 20:20). He was from a well-to-do family, which worked "with hired servants" (Mk. 1:20), and Salome was one of the matrons who "followed Jesus and ministered to him" (Mt. 27:55) …
… From her the Savior had cast out seven demons (ibid.; Mk. 16:9). She was present on Calvary (Mt. 27:56-61; Mk. 15:40-47; Jn. 19:25); she witnessed the burial of Jesus (Mt. 27:61; Mk. 15:47); on the morning of the Resurrection she went to the tomb and was favored with an appearance of Jesus …
… She is at Calvary with the Mother of Jesus (John 19:25); she remains there after the death of the Lord and witnesses the burial (Matt. 27:56-61; Mark 15:40-47). On the morning after the sabbath she goes to the tomb to anoint the Lord, and on her return she shares with the other pious women the favor of seeing the Risen One …
27:57
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), …
… 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). …
The tomb of Jesus was near Calvary (v.) and therefore located outside the city but not far from it (Jn 19:20), in a garden (ibid. 19:42). It was new, hewn out of the rock (Mt 27:57) with a round stone to close it (ibid. 27:60-61), so that the pious women, going to embalm Jesus, asked themselves how they could "roll it back" (ibid. 28:2). It was the property of …
27:59
… 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 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).
27:60
The tomb of Jesus was near Calvary (v.) and therefore located outside the city but not far from it (Jn 19:20), in a garden (ibid. 19:42). It was new, hewn out of the rock (Mt 27:57) with a round stone to close it (ibid. 27:60-61), so that the pious women, going to embalm Jesus, asked themselves how they could "roll it back" (ibid. 28:2). It was the property of Joseph of Arimathea. …
27:61
… From her the Savior had cast out seven demons (ibid.; Mk. 16:9). She was present on Calvary (Mt. 27:56-61; Mk. 15:40-47; Jn. 19:25); she witnessed the burial of Jesus (Mt. 27:61; Mk. 15:47); on the morning of the Resurrection she went to the tomb and was favored with an appearance of Jesus (Mt. 28:1-9; Mk. 16:1-9; Lk. 24:10; Jn. 20:11-18).
27:62
… The seventh day was the Sabbath (v.); later the sixth also has a name: προσάββατον (Judith 8:6; Mark 15:42) or παρασκευή (Matt. 27:62).
Matt. 27:62 says that "on the day after the p. (that is, on the Sabbath) the chief priests and the Pharisees gathered before Pilate." In all these passages p. certainly means "Friday."
27:63
Triduum, Octave (Octiduum), Novena
… Another famous passage of the Gospel is that in which Jesus, speaking of the destruction of the Temple which he will rebuild within three days, alludes to his resurrection three days after the burial (Io. 2, 19-20; Mt. 26, 61; 27, 40; Mc. 14, 40; Mt. 27, 63; 17, 22; Mc. 8, 31; 9, 30). Also Saul, the future Paul, after the blinding scene, remained in Damascus for three days fasting and wholly shaken.
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.