Matthew 27 · The Lantern

When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death.

For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor. But mark, I pray thee, how the act was forced on, so as to take place at the feast. For so was it typified from the first.

O religious leaders [of the Jews], this morning was far from your time of ascendency, as it might have seemed to you. Your sun was in fact beginning to set. The dawn you expected did not come. A night of blackest darkness was brooding over your spiteful hearts.

Above the evangelist narrated what Christ suffered from the Jews; here he narrates what he suffered from the Gentiles: and he does four things. First, he touches on how he was handed over to the Gentiles; secondly, how he is examined; thirdly, how he is condemned; fourthly, how he suffers.

They bound Him, led Him away, and handed Him over to Pilate the governor.

When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders.

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: "And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field.

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.

Here the repentance and death of Judas are treated. And concerning this he does two things. First, he narrates the betrayal; secondly, what was done with the price, at "but the chief priests having taken the pieces of silver, said." Concerning the first, first the repentance is treated; secondly, the despair, at "and casting down the pieces of silver in the temple, he departed.…

“I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.”

But if he who handed over the innocent blood sinned, how much more did the Jews sin, who bought the innocent blood, and by offering a price, provoked the betrayal of the disciple? Let those who attempt to introduce different natures and say that Judas, the traitor, had an evil nature, and could not be saved by election, answer how an evil nature could have repented.

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 one, What must we think of you, when you confess that the man whom yourself have betrayed is innocent?

Next follows the effect. The effect of repentance is that the sinner strive to make amends. He had sinned because he had sold Christ, for he had done what was in his power: therefore he brought back the thirty denarii.

So Judas threw the silver into the temple and left. Then he went away and hanged himself.

Judas did not die by hanging, but lived on, having been cut down before he was suffocated. And the acts of the apostles show this, that falling head long he burst asunder in the midst, and all his bowels gushed out.

(Verse 5.) But they said: What is that to us? You see. And throwing the silver coins into the temple, he left: and going away, he hanged himself. It availed him nothing to have repented, by which he could not correct his crime. If at any time a brother sins against his brother, so that he is able to amend what he has sinned, it can be forgiven to him.

Then the despair is set forth. For one in despair cares nothing for temporal goods; and so this man acts, because "casting down the pieces of silver in the temple he departed" (he had no care for the money) "and went and hanged himself with a halter." Hence it is found at Acts 1:18 that he hanged himself and burst asunder in the midst. And why?

The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.”

Because the quality of resting places for the dead varies (for many are buried in their ancestral tombs which were secured by a pledge, but those who suffer misfortune are often buried in the graves of the homeless), those who received payment in exchange for the blood of Jesus used it to acquire a potter's field for the purpose of having a place in which to bury those foreigne…

(Verse 6.) But the chief priests, having received the silver, said: It is not lawful to put them into the treasury, because it is the price of blood. Truly straining out a gnat and swallowing a camel. For if they do not put money into the treasury, that is, into the storeroom for gifts to God, because it is the price of blood, why is the blood itself being spilled?

He shows what was done with the money of Judas. And first, it is said how it is excluded from the treasury; secondly, on what it was spent. He says therefore: "but the chief priests having taken the pieces of silver, said: It is not lawful to put them into the treasury etc." It should be noted that into the treasury was placed the offering of gratitude, or the gift of grace.

After conferring together, they used the money to buy the potter’s field as a burial place for foreigners.

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.

(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.

Then he narrates what was done with it. And first he states the deed; secondly, what came of it. He says: "and after they had consulted together etc." Why did they do this? It must be said that God so arranged it, that this deed should be kept in memory.

That is why it has been called the Field of Blood to this day.

Then what was spoken through Jeremiah the prophet was fulfilled: “They took the thirty pieces of silver, the price set on Him by the people of Israel,

(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.

This field then is this entire world, in which we who have been dispersed and scattered bear the fruit of good work for the Lord.Yet perhaps you would inquire of me, if the field is the world, who the potter might be who could have the ownership of the world. Unless I am mistaken, the potter is the one who made the vessels of our body from clay.

Then he confirms it from authority: "then was fulfilled that which was spoken by Jeremias the prophet." But there is a question: why does he say "by Jeremias the prophet saying," because the words, as they stand there, are not written in all of Sacred Scripture.

and they gave them for the potter’s field, as the Lord had commanded me.”

Meanwhile Jesus stood before the governor, who questioned Him: “Are You the King of the Jews?” “You have said so,” Jesus replied.

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 ); for "in humility His judgment was taken away: His nativity, moreover, who shall declare?

(Verse 11.) But Jesus stood before the governor, and the governor asked him, saying: Are you the king of the Jews? The Jews accuse Jesus of impiety, because they were not even able to find anything false to accuse the Savior. Jesus said to him: You say so. Thus he answered so as to speak the truth and not reveal his speech to calumny.

"And Jesus stood before the governor, and the governor asked him." Above the evangelist narrated how the Lord was delivered into the hands of the Gentiles; here he treats of the examination: and concerning this he does three things. First, he narrates how he is placed before the earthly judge; secondly, how he is examined; thirdly, how he is accused.

And when He was accused by the chief priests and elders, He gave no answer.

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?

He gave no other answer, however, for He knew that the tribunal was an unjust proceeding.

Next the accusation is treated. And first, the accusation is set forth; secondly, the inducement to respond, at "Pilate said to him." He says therefore: "and when he was accused by the chief priests, he answered nothing." On what charges he was accused, Matthew passes over in silence, but Luke says this at 23:1 ff.

Then Pilate asked Him, “Do You not hear how many charges they are bringing against You?”

What then saith Pilate? "Hearest thou not how many things these witness against thee?" He wished that He should defend Himself and be acquitted, wherefore also he said these things; but since He answered nothing, he devises another thing again. Of what nature was this? It was a custom for them to release one of the condemned, and by this means he attempted to deliver Him.

It might seem remarkable to you, brothers, that the Lord should be accused by the chief priests before the procurator Pilate and should be silent and that he should not refute their wickedness by his response, since indeed a defense which follows quickly is the only way to refute a persistent accusation.

Then Pilate saith to him. From then on Pilate strove to release him, therefore he strove to make him answer; hence he said: "dost not thou hear how great testimonies they allege against thee?" And first, the urging is set forth: "dost not thou hear etc." But he said this because he wished to release him: for they who were the accusers were the witnesses, and therefore he did no…

But Jesus gave no answer, not even to a single charge, much to the governor’s amazement.

Now it was the governor’s custom at the feast to release to the crowd a prisoner of their choosing.

You should not be surprised that shortly after Roman rule had begun [in Palestine], the Jews who came under their yoke were granted the priviledge of asking for [the release of] "one [prisoner] whom they wanted," even though he appeared to be guilty of a thousand murders; the pagan nations granted a certain amount of leniency to their subjects until the yoke had been firmly sec…

Now on that feast there was the custom that the governor would release unto the people a prisoner whom they wanted. And they had then a notorious prisoner whom they called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ?

Then the condemnation is treated. And first, the diverse efforts of those wishing to excuse him are set forth; secondly, the efforts of those wishing to condemn him, at "but the chief priests and ancients persuaded the people that they should ask for Barabbas"; thirdly, the condemnation, at "then he released to them Barabbas." Concerning the first, first the effort of Pilate to…

At that time they were holding a notorious prisoner named Barabbas.

I believe that these events reveal something of a mystery. Barabbas represents the one who enacts dissension, war and murder in human souls, but Jesus is the Son of God who works peace, reason, wisdom and everything good. When the two of them were bound humanly and bodily, the people requested that Barabbas be released.

At that time he had a notorious prisoner called Barabbas. Now, in the Gospel written according to the Hebrews, 'the son of their teacher' is interpreted as referring to this man, who had been condemned for sedition and murder.

Then he sets forth the opportunity from a certain robber who was called Barabbas, which is interpreted "son of the father," namely, of the devil; John 8:44: "you are of your father the devil."

So when the crowd had assembled, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?”

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.

So when they had gathered, Pilate said to them: Whom do you want me to release to you, Barabbas or Jesus who is called Christ? For he knew that they had handed Him over out of envy. Pilate offers them the option of releasing whoever they want, either the robber or Jesus, not doubting that they would choose Jesus, knowing that He had been handed over out of envy.

"Therefore they being gathered together, Pilate said: Whom will you that I release to you?" Here Pilate acts contrary to the custom of the Jews, because he was not accustomed to ask them, but they used to ask him.

For he knew it was out of envy that they had handed Jesus over to him.

Whence it is written, "From the beginning the Word was with God, and the Word was God; " to whom "is given by the Father all power in heaven and on earth." "The Father judgeth no man, but hath committed all judgment to the Son" -from the very beginning even.

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?

Then he sets forth the reason: "for he knew that for envy they had delivered him." From what did he know? For he had heard many good things about him, and he saw him constant; hence he knew that for envy they had delivered him. For just as the envy of the devil was hostile to the first man, so the envy of these men was bound to be hostile to Christ.

While Pilate was sitting on the judgment seat, his wife sent him this message: “Have nothing to do with that innocent man, for I have suffered terribly in a dream today because of Him.”

Jesus was delivered up out of jealousy, and plainly out of jealousy. Even Pilate could not ignore it. Furthermore, the Evangelist did not overlook the matter of divine providence regarding the praise of God, who desired to convert Pilate's wife in a dream. The woman took it upon herself to prevent her husband from passing sentence against Jesus.

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.

"And as he was sitting in the place of judgment, his wife sent to him." Above the evangelist set forth one reason why Pilate strove to release him; here he sets forth another reason, namely, the warning of his wife.

But the chief priests and elders persuaded the crowds to ask for Barabbas and to have Jesus put to death.

And "the clouds were commanded not to rain a shower upon the vineyard of Sorek," -the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; 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.

See how much care he taketh for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? to let go the acknowledged criminal, or Him about whose guilt there was a question?

Then the effort of the Jews wishing to kill Christ is set forth: "but the chief priests and ancients persuaded the people that they should ask Barabbas." In both respects they show themselves abominable, because as chief priests they ought to have corrected others; Proverbs 17:15: "he that justifieth the wicked is abominable." Similarly, because they were ancients; Daniel 13:5:…

“Which of the two do you want me to release to you?” asked the governor. “Barabbas,” they replied.

“What then should I do with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify Him!”

Since therefore they ask for the other, He saith, "What shall I do then with the Christ," in this way desiring to put them to the blush, by giving them the power to choose, that at least out of shame they might ask for Him, and the whole should be of their bountifulness.

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.

"Pilate therefore saith to them: What shall I do then with Jesus who is called Christ?" Here he appeals to his dignity: "what shall I do with Jesus?", as if to say: it will be injurious to you if you kill him who is called Christ. But they could not be deterred: rather, they all say "let him be crucified": for this was the most shameful death.

“Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”

When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. “I am innocent of this man’s blood,” he said. “You bear the responsibility.”

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: when He is wounded, forth from His side bursts water; witness the soldier's lance!

For Christ conquers when he is judged, because in this way he is proven innocent. Hence Pilate says, "I am innocent of the blood of this just man." It is a better case which is not defended and still is proved. It is a fuller righteousness that is not supplemented by words but is still supported by the truth.

"And Pilate seeing that he prevailed nothing." Here he intends his release through a deed; and first, the deed is set forth; secondly, the obligation of the people to punishment. He says: "and Pilate seeing that he prevailed nothing." By this he gives us to understand that he had said many other things, and that nothing availed.

All the people answered, “His blood be on us and on our children!”

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." This, therefore, the providence of God has ordered throughout its course, ev…

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.

Then follows the offering of themselves to punishment: "his blood be upon us and upon our children." And so it happened that the blood of Christ has been required of them to this day; and what was said at Genesis 4:10 well applies to them: "the blood of thy brother Abel crieth to me from the earth." But the blood of Christ is more efficacious than the blood of Abel.

So Pilate released Barabbas to them. But he had Jesus flogged, and handed Him over to be crucified.

The floggings [are] for the sins of the world, because the sinner is flogged many times, according to the prophecy that says, "I gave my back to the whips." And so is fulfilled [the saying] that the righteous [will give himself] for sinners.

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.

"Then he released to them Barabbas." He released, i.e., he absolved him from the sentence of death. "And having scourged Jesus, he delivered him unto them to be crucified." And why scourged? Jerome says that it was the Roman custom that one sentenced to death was first scourged.

Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company around Him.

As though on some signal the devil then was entering in triumph into all. For, be it that Jews pining with envy and jealousy were mad against Him, as to the soldiers, whence was it, and from what sort of cause? Is it not clear that it was the devil who was then entering in fury into the hearts of all?

(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.

After the condemnation has been treated, here the Passion and death are treated; second, the burial, at "when it was evening etc." Concerning the first, he does two things. For first, he narrates what Christ suffered unworthily; second, what he did magnificently, at "now from the sixth hour there was darkness." The first part is in three.

They stripped Him and put a scarlet robe on Him.

That scarlet robe was prefigured by the scarlet sign mentioned in Joshua the son of Nun, which Rahab used for her safety, and mentioned in Genesis, which was placed on the hand of one of Tamar's newborn sons in token of the future Passion of Christ.

These things were done to mock Jesus. But now we know these things happened through a heavenly mystery. Wickedness was at work among the former; among the latter, the mystery of faith and the light of truth. In the purple tunic Christ is dressed as king; and in the scarlet robe, as prince of martyrs, he is resplendent as precious scarlet in his sacred blood.

"And stripping him, they put a scarlet cloak about him." Here the mockery is described. And first, as to the garment; second, as to the honor; third, as to the reproach.

And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt down before Him to mock Him, saying, “Hail, King of the Jews!”

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.

The crown of thorns which the Lord received on his head stands for our community, which came to faith from the Gentiles. At one time we were thorns—that is to say, sinners. Believing now in Christ, we have become a crown of righteousness, for we no longer cause pain or harm to the Savior.

"And platting a crown of thorns, they put it upon his head, and a reed in his right hand." Hence in place of a crown of glory, they imposed upon him a crown of reproach; Isaiah 22:18: "crown him with a crown of tribulation." By these thorns are signified the stings of sins, by which the conscience is wounded: and Christ accepted these for us, because he died for our sins.

Then they spit on Him and took the staff and struck Him on the head repeatedly.

After they had mocked Him, they removed the robe and put His own clothes back on Him. Then they led Him away to crucify Him.

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.

And after they had mocked Him, they took the cloak off from Him, and put His own raiment on Him, and led Him away to crucify Him. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear His cross. The three evangelists say that Simon carried the cross of Jesus, while John says that the Lord carried it Himself.

"And 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." After the mockery, the crucifixion is treated, and concerning this he does two things. First, he determines concerning the place of crucifixion; second, concerning the manner, and concerning those things which were done in that place.

Along the way they found a man from Cyrene, named Simon, and they forced him to carry the cross of Jesus.

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 was crucified in His stead: whence, again, there must be no believing on him who was crucified, lest one confess to having beli…

The Savior is led to the suffering that brings salvation. They laid his cross on Simeon of Cyrene. Another of the holy Evangelists said that Jesus himself carried the cross. Now surely both [accounts] are correct. For the Savior carried the cross, and, having met the Cyrene about half way, they transferred the cross to him.

"And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross." Here the carrying of the cross is treated. And by this it is signified that he did not wish to suffer in the city, but outside.

And when they came to a place called Golgotha, which means The Place of the Skull,

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.

I have heard Calvary expounded as the spot in which Adam was buried, as though it had been so called from the head of the old man being buried there. A plausible interpretation, and agreeable to the ears of the people, yet not a true one.

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

they offered Him wine to drink, mixed with gall; but after tasting it, He refused to drink it.

On the other hand, Christ, who spoke not guile from His mouth, and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means might be fulfilled; just as, in t…

(Verse 34.) And they gave him vinegar to drink mixed with gall, and when he had tasted it, he would not drink. God speaks to Jerusalem: I have planted you as a true vine, how have you become bitter like a foreign vine (Jeremiah II, 21)?

Then what was done at his crucifixion is narrated. And first, his being given drink is set forth; second, the crucifixion; third, other things that were done. And concerning the first, first what was offered is set forth; second, how he responded to what was offered.

When they had crucified Him, they divided up His garments by casting lots.

There are those who to this day do not have the Lord with them but do have his "garments"—namely, the words contained in Scripture. They do not have them in full but only in part. Nonetheless the prophet had spoken that prediction which was now fulfilled.

(Lib. 83. Quæst. q. 25.) The Wisdom of God took upon Him man, to give us an example how we might live rightly. It pertains to right life not to fear things that are not to be feared. But some men who do not fear death in itself, yet dread some kinds of death. That no sort of death is to be feared by the man who lives aright, was to be shown by this Man's cross.

"And after they crucified him etc." But it can be asked why he wished to die by this death in particular. One reason is on the part of the crucifiers, because they wanted him to be defamed by this, according to that saying of Wisdom 2:20: "let us condemn him to a most shameful death etc.," and this is the death of the cross.

And sitting down, they kept watch over Him there.

Above His head they posted the written charge against Him: THIS IS JESUS, THE KING OF THE JEWS.

Two robbers were crucified with Him, one on His right hand and the other on His left.

And those who passed by heaped abuse on Him, shaking their heads

No one standing still or directly approaching him blasphemes Jesus. "Those who passed by blasphemed him," and those who stayed behind plucked food from the vineyard wall demolished by God.

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.

Then the mockery of the crucified is treated: "and they that passed by blasphemed him"; and first, that which came from the people is treated; second, that which came from the rulers; third, that which came from the thieves. Concerning the first, first the blasphemers are described; second, the blasphemies.

and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross!”

There are various forms of blasphemy. One of them is uttered by those who do not understand or hear what is being said or acknowledge what is true.

(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?

In three things they deride him. First, in his words; second, concerning the works he did; third, concerning the dignity he claimed for himself. Concerning the first, he says "vah, thou that destroyest the temple of God etc." "Vah" is an interjection of derision.

In the same way, the chief priests, scribes, and elders mocked Him, saying,

“He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him.

"So also [as others were passing along and blaspheming him] the chief priests and the scribes" were passing along. Thwarted by his power and authority, they said to him, "He saved others; he cannot save himself." In other words, they did not believe that he who was able to save others was much more able to save himself.

(V. 43) If he is the king of Israel, let him come down now from the cross, and we will believe in him. He trusted in God; let Him deliver him now if He wants. For he said, 'I am the Son of God.' A fraudulent promise. What is more difficult, to come down from the cross while still alive, or to rise from the grave when dead? He has risen, and you did not believe.

And they say three things. First, they reproach the miracles he did; second, his royal dignity; third, that he made himself the Son of God. As to the first, they say: "he saved others, himself he cannot save." They meant to say: if he saved others, he will be able to save himself; but he cannot save himself: therefore he did not save others either.

He trusts in God. Let God deliver Him now if He wants Him. For He said, ‘I am the Son of God.’”

O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly?

Likewise, they reproach him for saying he was the Son of God: "he trusted in God, let him deliver him now, if he will have him." Psalm 21:9: "he hoped in the Lord, let him deliver him; let him save him, seeing he delighteth in him." He could have delivered him, if he had willed; but he did not will, because he wished to expose him for a time to death, so that he might procure s…

In the same way, even the robbers who were crucified with Him berated Him.

It is appropriate that both thieves be understood to have blasphemed the Lord at first. Afterwards, however, one of them converted and believed because of the wonders he heard performed by the Lord and also, perhaps, because he saw miraculous changes in the heavens and the falling of an untimely darkness.

(Verse 44) Now even the robbers who were crucified with him were reviling him. Here, in a figurative sense known as σύλληψις, both robbers are depicted as blaspheming him. However, Luke asserts that while one blasphemed, the other confessed, and contrary to expectations, rebuked the blasphemer (Luke 23).

"The thieves also that were crucified with him reproached him." But what is it that here it says both reproached him, while in Luke 23:39 only one did? Augustine resolves this by saying that sometimes it is customary in Scripture for the plural to be put for the singular, as in Hebrews 11:33: "they stopped the mouths of lions," i.e., he stopped, namely Daniel.

From the sixth hour until the ninth hour darkness came over all the land.

But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat" (and when did it turn pale?

(Verse 45) But at the sixth hour, darkness came over the whole land until the ninth hour. Those who wrote against the Gospels suspect a solar eclipse, which usually occurs at certain fixed times, as the reason for the disciples of Christ being misunderstood about the resurrection of the Lord: since a solar eclipse only occurs when the moon is rising.

"Now from the sixth hour there was darkness over the whole earth." Above, the Evangelist narrated how the Lord suffered on the cross; here, how he worked magnificent things. And first, he sets forth what he worked before death; second, what happened after death, at "and Jesus again crying with a loud voice, yielded up the ghost." Concerning the first, he does two things.

About the ninth hour Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”

He exclaims that God had forsaken Him. He commends His spirit into the hands of the Father.

(Verse 46.) And about the ninth hour, Jesus cried out with a loud voice, saying: Eli, Eli, lammasabacthani, which means: My God, My God, why have you forsaken me? He made use of the beginning of the twenty-first psalm, and that which is read in the middle of the verse: Look upon me, for it is useless. For it is read in Hebrew: My God, My God, why have you forsaken me?

"And about the ninth hour, Jesus cried out with a loud voice." Here he sets forth the cry of Christ. And first, the cry is set forth; second, the effect, at "and some that stood there etc." He says therefore "and about the ninth hour, Jesus cried out with a loud voice." According to Origen, Christ cries with a loud voice, and it signifies the multitude of mysteries.

When some of those standing there heard this, they said, “He is calling Elijah.”

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

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

Then the effect follows: "and some that stood there etc." And first, the common effect in all is set forth; second, in one of them, at "and immediately one of them running etc." He says therefore "and some of them that stood there and heard, said: this man calleth Elias." Who were these?

One of them quickly ran and brought a sponge. He filled it with sour wine, put it on a reed, and held it up for Jesus to drink.

One can use the spiritual sense of this text profitably against those who write malicious things against Christ. Concerning them Isaiah says, "Woe to those who write wickedness." (I say that they who publish such things are speaking "iniquity in the highest.") Some will use this text with a view toward those who, constructing a narrative gathered from pagan tongues, fill the sp…

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.

Then the effect in one person is shown: and first, what he himself did; second, what the others did. He says therefore "and one of them, taking a sponge, filled it with vinegar." Why he did this is not said here, but in John 19:28, because Christ, seeing that all things were accomplished, said "I thirst": therefore this man, wishing to satisfy him, gave him the drink of the con…

But the others said, “Leave Him alone. Let us see if Elijah comes to save Him.”

When Jesus had cried out again in a loud voice, He yielded up His spirit.

If giving up the spirit or (according to John) handing over the spirit were simply tantamount to dying, it would be easy to understand the passage which states "he gave up his spirit." However, since discerning minds define death to be nothing other than the separation of the soul from the body, we can see that yielding up one's spirit is something more than simply dying physic…

(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.

"And Jesus again crying with a loud voice, yielded up the ghost." Here those things are treated which were done after death. And first, the death of Christ is set forth; second, what was done; third, the effect.

At that moment the veil of the temple was torn in two from top to bottom. The earth quaked and the rocks were split.

"And the earth shook," that is, all flesh trembled when the new word, the realities of the new covenant, the new song and all new heavenly things came upon them. This is what the prophet wrote concerning this very event: "All [namely, the disciples of Christ] who saw these things trembled and every one was afraid."

(de Cons. Ev. iii. 19.) The wording sufficiently shows that the veil was rent just when He gave up the ghost. If he had not added, And, lo!

"And behold the veil of the temple was rent in two from the top even to the bottom: and the earth quaked and the rocks were rent." In this part, the effect is treated. First, those things are treated which were done concerning the temple; second, those which occurred in the elements; third, those which occurred in men.

The tombs broke open, and the bodies of many saints who had fallen asleep were raised.

If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord's Day, on which also our life has sprung up again by Him and by His death-whom some deny, by which mystery we have obtained faith, and therefore endure, that we may be found the disciples of…

But the lower parts of the earth, hell, are understood to be where our Lord and Savior descended, so that He might lead with Him to the heavens the souls of the saints who were being held captive there. Hence, after His resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53).

"And the graves were opened: and many bodies of the saints that had slept arose." Graves are the prisons of the bodies of the dead.

After Jesus’ resurrection, when they had come out of the tombs, they entered the holy city and appeared to many people.

The raising up of the saints' bodies was announcing that the death of Christ was actually the cause of life. They certainly were not made visible prior to the Lord's resurrection, since it was necessary that the resurrection of the Savior first be made known. Then those raised through him were seen.

(Verse 53.) And many bodies of saints who had fallen asleep were raised. And coming out of the tombs after his resurrection, they went into the holy city and appeared to many. Just as Lazarus, who was dead, rose again, so too many bodies of saints rose again to show the rising of the Lord (John 11).

"And coming out of the tombs after his resurrection, came into the holy city and appeared to many." And it should be noted that although this is stated at the death of Christ, it is nevertheless to be understood as said by anticipation, because it was done after the resurrection; because Christ is the firstborn of the dead, Apocalypse 1:5.

When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified and said, “Truly this was the Son of God.”

And the Centurion too then glorified God, saying, "Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts." So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people.

(Serm. 66. 3.) From this example then of the Centurion let the substance of the earth tremble in the punishment of its Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them show themselves in the Holy City, i. e.

"Now the centurion etc." Here the effect of the miracles is treated. And first, in the Gentiles; second, in the women, at "and there were there many women." Concerning the first, he does three things. First, diligent consideration is set forth; second, fear; third, a true confession of faith arising from fear.

And many women were there, watching from a distance. They had followed Jesus from Galilee to minister to Him.

Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.

When it was evening, there came a rich man from Arimathea named Joseph, who himself was a disciple of Jesus.

He went to Pilate to ask for the body of Jesus, and Pilate ordered that it be given to him.

So Joseph took the body, wrapped it in a clean linen cloth,

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.

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.

There follows the account of the burial: "and having taken the body, Joseph wrapped it in a clean linen cloth." And the reverence and the burial are treated. Concerning the reverence: it was a simple reverence, because it was a simple linen cloth. And therefore, according to Jerome, excessive care in burial is censured.

and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away.

The body of the Lord, therefore, through the teaching of the apostles, is laid to rest in the empty tomb newly cut from a rock. In other words, their teaching introduced Christ into the hardness of the Gentile heart, which was uncut, empty and previously impervious to the fear of God.

(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?

"And he 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." And he states four things about this monument. First, that it was his own. And it was quite fitting that he who died for the sins of others should be buried in the monument of another.

Mary Magdalene and the other Mary were sitting there opposite the tomb.

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.

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.

Then the devotion of the women follows. Hence the women, who loved more ardently, followed him all the way to the tomb: hence it says "there was Mary Magdalene and the other Mary": and Mary the wife of Zebedee is not named, because she was not there, because she did not love as ardently.

The next day, the one after Preparation Day, the chief priests and Pharisees assembled before Pilate.

Everywhere deceit recoils upon itself, and against its will supports the truth. And observe. It was necessary for it to be believed that He died, and that He rose again, and that He was buried, and all these things are brought to pass by His enemies. See, at any rate, these words bearing witness to every one of these facts.

Now the next day, that followed the day of preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise.

"And the next day etc." Here the guarding of the tomb is treated: and he does three things. First, the petition is set forth; second, the granting; third, the execution. Concerning the first, the time is set forth; and the cause; and the petition; and the impending danger.

“Sir,” they said, “we remember that while He was alive that deceiver said, ‘After three days I will rise again.’

What do you say, chief priest? Do you really think that Christ said to his men "after three days I will rise again" and then secretly commanded them to steal his body during the night and to tell everyone that he had risen from the dead after three days?

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.

Then the chief priests came together, for they were very intent on persecuting him, because it was not enough to persecute him unto death, but even after death; hence they wished to prevent the resurrection. But why did they come together?

So give the order that the tomb be secured until the third day. Otherwise, His disciples may come and steal Him away and tell the people He has risen from the dead. And this last deception would be worse than the first.”

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.

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 t…

Likewise, the petition is set forth: "command therefore the sepulchre to be guarded." The very zeal of the Jews profits us for certainty; hence the more they intended to harm, the more they advanced the salvation of believers; Job 5:13: "he catcheth the wise in their craftiness," because what they intend, the Lord turns to another end.

“You have a guard,” Pilate said. “Go, make the tomb as secure as you know how.”

So they went and secured the tomb by sealing the stone and posting the guard.

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