43. (Verse 35.) Fifth, with respect to the malice of the rulers insulting him, he adds: And the people stood watching, and the rulers with them derided him, and thus was fulfilled that word of the Psalm: "All who saw me derided me, they spoke with their lips and shook their head"; and Job twelve: "The simplicity of the just man is laughed to scorn. A lamp despised in the thoughts of the rich," namely, of the chief priests. A figure of this preceded in Ham: Genesis nine: "When Ham, the father of Canaan, had seen the nakedness of his father exposed, he told his two brothers outside." So also these men, seeing the weakness of Christ, insulted him.
Whence it is also added: Saying: He saved others, let him save himself, if this is the Christ, the elect of God. Wisdom two: "Let us test what shall come upon him. For if he is the true Son of God, he will take him up and deliver him from the hand of his adversaries." Nor did they say these things only, but rather they reviled him in manifold ways: whence Matthew twenty-seven: "Those passing by blasphemed him, shaking their heads and saying: Aha! You who destroy the temple of God and rebuild it in three days: save yourself." This the common people said, but the chief priests spoke still more maliciously: whence Matthew twenty-seven: "He saved others, he cannot save himself: if he is the King of Israel, let him now come down from the cross," etc. Upon which Bernard says: "What of you, O Jew, who but yesterday were shaking your head before the cross? Who were assailing the sacred head of Christ with reproaches, saying: If he is the Christ, the King of Israel, let him come down from the cross? O venomous tongue, word of malice, wicked speech! This is plainly yours, but more so of him who is a liar from the beginning. For what consequence does there seem to be, that he should come down, if he is king, and not rather ascend? Rather, because he is the King of Israel, let him not abandon the title of his kingdom, let him not lay down the rod of his dominion, whose indeed government is upon his shoulder. Others, they say, he saved, he cannot save himself. Rather, if he had come down, he would have saved no one: for since no one can be saved unless he has persevered unto the end: how much less could he be the Savior "?
44. (Vers. 36.). Sixth, as regards the cruelty of those mocking the Crucified, he adds: But the soldiers also mocked him. The soldiers indeed mocked him before the crucifixion, according to what is said in John nineteen: "The soldiers, plaiting a crown of thorns, placed it upon his head and clothed him in a purple garment. And they came to him and gave him blows." From which it appears that according to Luke, Christ was mocked three times, namely in the house of the high priest, above in the twenty-second chapter, and in the presence of Herod, above in the same chapter, and now. In which it is given to understand that those three kinds of men whom Christ especially honored on earth dishonor Christ, namely the priests, the rulers, and the soldiers, so that the word of Isaiah one applies to them: "I have nourished and raised up children, but they have despised me." Whence that word of Isaiah fifty-seven applies to them: "Against whom have you made sport, and against whom have you opened wide your mouth and put out your tongue? Are you not wicked children?" The soldiers therefore despised Christ, and by despising him added affliction to the afflicted.
And therefore he adds: Coming near and offering him vinegar . Now it is said in Matthew twenty-seven that "they gave him wine mixed with gall" to drink, Mark fifteen. And, as Augustine says, it is credible that the Jews cast gall and myrrh, which are most bitter, into the sour wine. And in this is fulfilled the prophecy of the prophet David: "They gave," he says, "gall for my food, and in my thirst they gave me vinegar to drink." And Deuteronomy thirty-two, concerning the vine turned to bitterness: "Their grape is a grape of gall, and a most bitter cluster. The gall of dragons is their wine, and the incurable venom of asps." And concerning this it is said in John nineteen: "When Jesus had received the vinegar, he said: It is finished," and because, since he had suffered in hearing through insults, in sight through tears, in touch through blows, nothing remained except that he should suffer in taste and tongue, against that pleasure which Adam and Eve had in eating the fruit. And because temptation of this kind entered through hearing, therefore the insults against Christ are repeated so many times.
45. (Verse 37.). Whence he adds: Saying: If you are the King of the Jews, save yourself. Whence also these soldiers are signified by the servants of the king of the Assyrians, who blasphemed the Lord, concerning whom Isaiah thirty-seven says: "Whom have you reproached, and whom have you blasphemed, and against whom have you exalted your voice and lifted up the height of your eyes? Against the Holy One of Israel. By the hand of your servants you have reproached the Lord." But the Lord did not yield to these blasphemers, so that he might give an example of patience and perseverance, according to that of James five: "Take, brothers, an example of long-suffering, labor, and patience. You have heard of the endurance of Job," etc. Whence Bernard says: "In vain, O malicious one, you have prepared your arrows in the quiver, and you heap up the sighs of the disciples with the reproaches of the Jews; for the former despair, the latter revile. But neither weapons shall harm Christ: he chose one time for strengthening the disciples and another for confuting the adversaries. Meanwhile he displays patience all the more, commends humility, fulfills obedience, perfects charity. For with these gems of the virtues the four arms of the cross are adorned: and charity is at the summit, obedience at the right, patience at the left, humility, the root of the virtues, at the base: the consummation of the Lord's passion has doubly enriched the trophy of the cross."
46. (Verse 38.). Now there was also a superscription, etc. After he has described the things aggravating Christ's passion, here he describes the surrounding circumstances. Now these were four, namely the superscription of the judge, the blasphemy of the thief, the confession of the penitent, and the mercy of the Savior.
First therefore, as regards the inscription of the judge, he says: And there was also an inscription written over him in Greek and Latin and Hebrew letters: This is the King of the Jews. Pilate placed this inscription by way of a title, in which he intended to inscribe the cause of his passion; whence Mark chapter fifteen: "And the title of his charge was inscribed: King of the Jews"; in which is shown the cause why he was crucified according to truth, but the Jews did not accept it; whence John chapter nineteen: "Many of the Jews read this title, and the chief priests of the Jews said to Pilate: Do not write: King of the Jews, but: That he said: I am King of the Jews. Pilate answered: What I have written, I have written." From which it appears that the title was written by divine direction; whence Bede says: "Therefore the title was placed over the one sacrificed, so that it might be clear to all who wish to read and believe that through the cross he did not lose but strengthened his dominion," according to that passage of Isaiah chapter nine: "The government was placed upon his shoulder"; and in the Psalm: "The Lord reigned" from the wood.
47. Now the title is threefold, namely a certain one is memorial, which is written on the tombs of the dead; proclamatory, which is on the gates of cities; and triumphal, which contains the cause and order of the triumph and was customarily written on arches, and such was this title, concerning which Isaiah chapter nineteen says: "There shall be an altar of the Lord in the midst of Egypt, and a pillar of the Lord near its border." This was written in three languages because, although there were seventy-two, three nevertheless were preeminent; whence the Gloss says: "These three languages were preeminent above the others: Hebrew on account of the Jews glorying in the Law, Greek on account of the wise Greeks, Latin on account of the ruling Romans. Therefore, whether the Jews wish it or not, every kingdom of the world, all worldly wisdom, all the mysteries of the divine law testify that Jesus is the emperor of those who believe and confess." Or it was in three because these three languages intimate the mystery of the Trinity. It also seems to be a firm testimony of truth; whence Augustine says: "The title was approved in three languages as if by three witnesses, because in the mouth of two or three every word stands firm ".
48. (Verse 39). Second, as regards the blasphemy of the thief, he adds: But one of the thieves who were hanging blasphemed him, saying: If you are the Christ, save yourself and us.
But the contrary of this seems to be said in Mark 15, where it states: "And those who were crucified with him reviled him"; and similarly in Matthew 27. But this contradiction is resolved in two ways: in one way, that the words of Matthew and Mark are understood through synecdoche, so that what belongs to the part is attributed to the whole; or, that both began to blaspheme in the beginning, but only one persisted: and this one was blaspheming, because he was not truly seeking to be saved, but mockingly. And this was the worst thing, that a wretched and poor man would mock a poor and afflicted man; on account of which Proverbs 28: "A poor man who oppresses the poor is like a driving rain, in which famine is prepared." But the Lord does not respond to this one, so as to give an example of patience; whence 1 Peter 2: "When he was reviled, he did not revile in return; when he suffered, he did not threaten"; so that he might also teach by example that word of the Apostle in Romans 12: "Bless those who curse you; bless and do not curse." For this is virtuous; whence Chrysostom: "It is more wonderful that a man who has suffered insults is not moved than that a man who has been wounded and struck does not fall."
49. (Verses 40–41.). Third, as to the confession of the penitent, he adds: But the other answering, rebuked him, saying: Do you not even fear God, seeing that you are under the same condemnation! Which he says by detesting another's fault, which is the work of one truly penitent, according to that word in Ephesians 5: "Do not participate in the unfruitful works of darkness, but rather reprove them." — And not only another's, but indeed also his own; whence he adds: And we indeed justly, for we are receiving what is worthy of our deeds. And this is truly of the penitent, according to that word in Daniel 3: "You are just, O Lord, in all that you have done to us, and all your works are true"; "for we have sinned and acted wickedly, departing from you." — For he not only acknowledges his own fault, but also proclaims the innocence of Christ; whence he adds: But this man has done nothing evil, according to that word in 1 Peter 2: "Who committed no sin, nor was deceit found in his mouth."
50. (Verse 42.). For he not only acknowledges the innocence of his life, but also the excellence of his power; and therefore he adds: And he said to Jesus: Lord, remember me when you come into your kingdom; in which he at once confesses the royal excellence of Christ and seeks the remission of his fault. So Nehemiah prayed; Nehemiah 5: "Remember me, O my God, for good"; Psalm: "Remember your mercies, O Lord," etc.; and again: "According to your mercy, remember me, for your goodness' sake, O Lord."
It is apparent, therefore, that in this thief there was the truth of faith and a confession of truth, by reproving evil, approving good, and asserting what is true; there was also the supplication of prayer. Whence the Gloss: "Great grace shines forth in this thief: he has no member free from torment except his heart and tongue; all that he has free, he offers: he believes with his heart, he confesses with his mouth." And in this appears that which is said above in the seventeenth chapter: "Two shall be in the field: one shall be taken, and the other shall be left," according to the depth of the divine judgments.
51. (Verse 43). Fourth, as regards the mercy of the Savior, he subjoins: And Jesus said to him: Amen I say to you: Today you shall be with me in paradise: in which Christ showed wondrous mercy as a most loving high priest, because he did not refuse the repentance of the thief, however late it was, and he granted more than the thief was asking. Whence Ambrose: "A most beautiful example of conversion to be desired, that pardon is so quickly granted to the thief, and the grace is more abundant than the petition. For the Lord God always bestows more than is asked"; for when he sought pardon, he obtained paradise. And note that he says: You shall be in paradise, not, I say, in the celestial paradise, into which no one ascended before Christ, but in the blessed vision of God. Whence Ambrose: "Life is to be with Christ, because where Christ is, there is the kingdom."
52. And note here that paradise in Scripture is called first the garden of delight: Genesis 2: "And the Lord God had planted a paradise of delight from the beginning"; and the heavenly homeland: Apocalypse 2: "To the one who conquers I will give to eat of the tree of life, which is in the paradise of my God"; and the vision of the divine form: 2 Corinthians 12: "He was caught up into paradise and heard there secret words," etc.
Allegorically, it is called the Church: Genesis 2: "A river went out from the place of delight to water paradise." It is called the Blessed Virgin: Song of Songs 4: "An enclosed garden, a sealed fountain, your shoots are a paradise"; Sacred Scripture: Ecclesiasticus 24: "I came forth like an aqueduct from the paradise of God."
Tropologically, it is called grace: Ecclesiasticus 40: "Grace, like a paradise in blessings." It is called the God-fearing soul: Ecclesiasticus 40: "The fear of the Lord is like a paradise of blessing." It is also called the religious life: Genesis 13: "The whole region of the Jordan was watered like the paradise of the Lord."
It is said here, therefore, for the blessed vision of Christ, because, as is said in John 17, "This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent."
Concerning the death and burial of Christ, two things are said.
53. Now it was about the sixth hour etc. After having described Christ's arrest, mockery, accusation, condemnation, and crucifixion, here the Evangelist describes his death and burial ; and this has two parts. In the first, he treats of death; in the second, of burial, at the passage: And behold, a man named Joseph.
Concerning the description of Christ's death, four things are introduced, namely: the wondrous disturbance of the world, the tearful expiration of Christ, the faithful confession of the centurion, and the trembling compunction of the people.
54. (Vers. 44.45.). First, therefore, regarding the wondrous disturbance of the world, which preceded the death of Christ, he says: Now it was about the sixth hour.
Now it is said in John chapter nineteen that "it was the sixth hour" when Jesus was crucified, and in Mark chapter fifteen that "it was the third hour"; and Luke resolves this controversy, showing that it was between the third and the sixth hour, but nearer to the sixth; whence the other Evangelists name the extremes, and Luke expresses the middle hour. In this sixth hour and sixth Age and sixth day of the week, Jesus was crucified for man, who was formed on the sixth day.
After this sixth hour, with Christ hanging on the cross and drawing near to death, there came about a universal commotion of creation; whence he adds: And darkness came over the whole land until the ninth hour, and the sun was darkened. Now this darkness could not have occurred by nature, as happens in an eclipse, for a threefold reason: namely, because the moon was in its fourteenth day, and thus at its perfect distance from the sun; and because an eclipse does not entirely remove light from all parts of the earth; and because it cannot last for three hours; and therefore here there was a threefold miracle. And for this reason it is reported that blessed Dionysius, when he was in Egypt and saw that darkening, said: "Either the elements are being changed, or the God of nature suffers, and the elements suffer with him." Whence he himself also says in his Epistle against Apollophanes: "Tell me, what do you say about the eclipse that occurred at the saving cross? For we were both together stationed near the city of the sun, and we wondrously saw the moon passing beneath the sun; for it was not the time of conjunction; and from the ninth hour until evening we saw the moon supernaturally opposed to the sun diametrically"; and afterward: "We saw the obscuration itself beginning from the east and coming to the solar boundary, then receding."
55. And because Christ was not only lord of nature, but also of legal observance: therefore he adds: And the veil of the temple was torn in the middle; nor was it only this veil, but also other creatures of his suffered with him: whence Matthew twenty-seven: "The rocks were split, and the tombs were opened"; and all this in testimony of the Divinity of Christ. And on this Jerome says: "The elements suffer with their Creator: the sun fled, because it could not behold the death of Christ; it labored together with the one laboring and withdrew the benefit of its light from those blaspheming: every creature suffers with Christ dying. For the sun is darkened, the earth is moved, the rocks are split, the veil of the temple is divided, the sepulchers are opened; only wretched man does not suffer with him, for whom alone Christ suffers." Moreover, it should be noted that in that darkening of the sun is understood the blinding of the Jews, and in the rending of the veil, the revelation of the Scriptures, which was made to the gentiles: whence it is said in John nine: "I have come for judgment into this world, that those who do not see may see, and those who see may become blind." Or, it can be referred to the final time, concerning which in the Psalm: "You have appointed darkness, and it became night: in it all the beasts of the forest shall pass through."