1 And the whole multitude of them, rising up, led him to Pilate.
Tertullian · AD 220 For when He was brought before Pilate, they proceeded to urge Him with the serious charge , of declaring Himself to be Christ the King; that is, undoubtedly, as the Son of God, who was to sit at God's right hand.
Augustine of Hippo · AD 430 (de Con. Ev. lib. iii. c. 7.) Luke, after he had finished relating the denial of Peter, recapitulated all that took place concerning our Lord during the morning, mentioning some particulars which the others omitted; and so he has composed his narrative, giving a similar account with the rest, when he says, And the whole multitude of them arose, and led him to Pilate, &c.
Bonaventure · AD 1257 First, therefore, as regards the wicked accusation, he says: And the whole multitude of them arose and led him to Pilate. The multitude came so that him whom they could not overcome by reason, they might at least conquer by numbers: Wisdom 4: "The manifold multitude of the ungodly shall not be profitable." And therefore it is dangerous to mingle with such a multitude; on accoun…
2 And they began to accuse him, saying, We have found this [man] perverting our nation, and forbidding to give tribute to Caesar, saying that he himself is Christ, a king.
Apostolic Constitutions · AD 380 ...they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove.
Bede · AD 735 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 himself is Christ a King. The Jews are convicted of impiety, because in accusing the Savior they do not even find anything plausible in the falsehood they can charge him with. And so, as Mark says: their witness did not agree (Mark XIV).
Bonaventure · AD 1257 This multitude came together to accuse Christ in many ways; whence he adds: And they began to accuse him: they were accusing him as his adversaries: Lamentations 3: "Thou hast heard their reproach, O Lord, all their thoughts against me.
3 And Pilate demanded of him saying, Art thou the king of the Jews? And he answering him said, Thou sayest.
Tertullian · AD 220 Likewise, when Pirate asked Him, "Art thou Christ (the King)? "He answered, as He had before (to the Jewish council) "Thou sayest that I am" in order that He might not seem to have been driven by a fear of his power to give him a fuller answer.
Theophylact of Ohrid · AD 1107 Therefore Pilate too, having understood the slander, openly says: "I find no fault in this man." In my opinion, even the very question which he puts to Christ is a mockery of the slander. For by saying: "Are You the King of the Jews?" he mocks the matter itself. He speaks as if to say: You, a destitute, poor, naked, helpless man, are accused of aspiring to royal power.
Bonaventure · AD 1257 Second, with respect to the right inquiry, is added: Pilate then questioned him, saying: Are you the king of the Jews? It should be noted that although Christ was accused of three things, Pilate inquired only about one, because he knew that the others were false.
4 And Pilate said to the chief priests and the crowds, I find no guilt in this man.
Cyril of Alexandria · AD 444 At language thus unbridled in its violence God in His anger has somewhere said, by one of the holy prophets, "But draw you near, you wicked children, you seed of adulterers and the harlot: at Whom made you merry? and against Whom opened you your mouth? and against Whom sent you forth your tongue?
Bede · AD 735 But Pilate said to the chief priests and the crowds: I find no cause in this man. This is what he himself said to the disciples the day before he suffered among other things: For the prince of this world is coming, and he has nothing in me (John 14).
Bonaventure · AD 1257 Third, as to the just excuse, he adds: But Pilate said to the chief priests and the crowds: I find no cause in this man. For concerning the first two charges he found no cause, because he was not seeking one nor had he judged it worth seeking; but concerning the last he found what Christ had said to him, as is stated in John 18: "My kingdom is not of this world"; and therefore…
5 But they insisted, saying, He stirs up the people, teaching throughout all Judaea, beginning from Galilee even on to here.
Bede · AD 735 But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue.
Theophylact of Ohrid · AD 1107 And they, having nothing else to confirm their slander, resort to shouting and cry out against God the Word. "He stirs up," they say, that is, "He agitates the people," and not in one particular place, but He began "from Galilee" and, passing through the middle of Judea, managed to agitate "even to this place." It seems to me that they mentioned Galilee not without reason, but…
Bonaventure · AD 1257 Fourth, as to the importunate aggravation of the accusation, he adds: But they grew more vehement, saying: He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.
6 But Pilate, having heard Galilee [named], demanded if the man were a Galilaean;
Cyril of Jerusalem · AD 386 Having been bound, Christ went from Caiaphas to Pilate; is this also written? Yes: "And having bound him, they led him away as a present to the King of Jarim." But some keen listener will object: "Pilate was not a king." (Let us pass over for the time the main points of the inquiry.) "How then, having bound him, did they lead him as a present to the king?" But read the Gospel:…
Theophylact of Ohrid · AD 1107 Pilate sends the Lord to Herod, in fulfillment of the Roman law commanding that each person be judged by the ruler of his province. Therefore he sends Jesus, as a Galilean, to the governor of Galilee.
Bonaventure · AD 1257 But Pilate, hearing, etc. After the accusation before the governor has been described, here he describes the order of the accusation before Herod; for whose orderly description four things are introduced, namely the caution of Pilate evading, the curiosity of Herod questioning, the wickedness of the people accusing, and the stupidity of the ruler despising.
7 and having learned that he was of Herod's jurisdiction, remitted him to Herod, who himself also was at Jerusalem in those days.
Tertullian · AD 220 When, indeed, He was sent to Herod gratuitously by Pilate, the words of Hosea were accomplished, for he had prophesied of Christ: "And they shall carry Him bound as a present to the king.
Theophylact of Ohrid · AD 1107 Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction.
Bonaventure · AD 1257 Therefore he adds: And when he learned that he was under Herod's jurisdiction, he sent him to Herod, who himself was also in Jerusalem in those days.
8 And when Herod saw Jesus he greatly rejoiced, for he had been a long while desirous of seeing him, because of hearing many things concerning him, and he hoped to see some sign done by him;
Tertullian · AD 220 " Herod was "exceeding glad" when he saw Jesus, but he heard not a word from Him. For, "as a lamb before the shearer is dumb, so He opened not His mouth," because "the Lord had given to Him a disciplined tongue, that he might know how and when it behoved Him to speak" -even that "tongue which clove to His jaws," as the Psalm said it should, through His not speaking.
Bede · AD 735 But Herod, seeing Jesus, was very glad. For he had wanted to see him for a long time, because he had heard many things about him, and he hoped to see some sign done by him. But he questioned him with many words, and he answered him nothing. He was silent and did nothing, because neither did his cruelty deserve to see divine things, and the Lord avoided boasting.
Bonaventure · AD 1257 Second, as regards the curiosity of Herod in his questioning, he adds: But Herod, seeing Jesus, was exceedingly glad, not on account of the sight of faith, as Abraham, of whom it is said in John eight: "Abraham rejoiced to see my day: he saw it and was glad." — For he had been desirous for a long time to see him, not through the affection of charity, as Job twenty-three: "Who w…
9 and he questioned him in many words, but he answered him nothing.
Justin Martyr · AD 165 Further, the expression, 'My strength is dried up like a potsherd, and my tongue has cleaved to my throat,' was a prediction, as I previously remarked, of that silence, when He who convicted all your teachers of being unwise returned no answer at all.
Gregory the Dialogist · AD 604 (Mor. 22. c. 16.) From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God's word, both they who were guilty cease not to be so, and we who were not become so.
Bonaventure · AD 1257 And because curiosity is most vigorous concerning sight and hearing, according to that text of Ecclesiastes one: "The eye is not satisfied with seeing, nor is the ear filled with hearing"; therefore he adds: And he questioned him with many words: he questioned, I say, not as one studious, but as one curious; not as a lover, but as a tempter, according to that text of Sirach thi…
10 And the chief priests and the scribes stood and accused him violently.
Bede · AD 735 The chief priests and the scribes also stood, vehemently accusing him. With the chief priests and scribes accusing him, the Lord responded little to Pilate, and answered nothing to Herod, lest by refuting the accusation he might be released by the governor, and the benefit of the cross be delayed.
Theophylact of Ohrid · AD 1107 And that Herod wished to see Jesus with the intention of mocking and laughing at Him, and of seeing a miracle from Him, and questioned Him with such thoughts, the outcome showed.
Bonaventure · AD 1257 Third, as regards the wickedness of the people accusing, there is added: But the chief priests and the scribes stood, vehemently accusing him. But this constancy was not virtue, but obstinacy, because it came not from love of justice, but from the malice of envy.
11 And Herod with his troops having set him at nought and mocked him, having put a splendid robe upon him, sent him back to Pilate.
Ambrose of Milan · AD 397 It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world.
Theophylact of Ohrid · AD 1107 Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change.
Bonaventure · AD 1257 Fourth, as regards the foolishness of the prince who despised him, there is subjoined: But Herod with his army despised him and mocked him, clothing him in a white garment; he despised him, I say, as powerless, because he performed no sign; as ignorant, because he answered not a word; as foolish, because he did not defend himself against his accusers.
12 And Pilate and Herod became friends with one another the same day, for they had been at enmity before between themselves.
Ambrose of Milan · AD 397 In the figure of Herod and Pilate also, who became friends from enemies through Jesus Christ, the figure of the people of Israel and the Gentile people is preserved, so that through the passion of the Lord there will be future harmony between them both: in such a way, however, that the pious people of the nations receive the word of God and transmit their faith to the Jewish pe…
Theophylact of Ohrid · AD 1107 Pilate's sending of a subordinate to Herod appeared as the beginning of friendship, since Pilate does not appropriate for himself the prerogatives of Herod. Moreover, observe everywhere how the devil, in order only to prepare the death of Christ, brings together what stood apart from one another, instills harmony and friendship between those who were enemies.
Bonaventure · AD 1257 Because Herod did not find Christ worthy of death, therefore he himself also refused judgment; and so it is added: And he sent him back to Pilate, as to a friend. On account of which he adds: And Herod and Pilate became friends from that day; for before they had been enemies to one another.
13 And Pilate, having called together the chief priests and the rulers and the people,
Tertullian · AD 220 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.
Augustine of Hippo · AD 430 Luke returns to those things which were going on before the governor, from which He had digressed in order to relate what took place with Herod; saying as follows, And Pilate, when he had called, &c. from which we infer, that he has omitted the part wherein Pilate questioned our Lord what He had to answer to His accusers.
Bonaventure · AD 1257 First, therefore, as regards intimating the repugnance between the condemnation of Christ and the justice of the law he says: Pilate, having called together the chief priests and the magistrates of the people by prefacing with a citation: for the accusers must be cited to hear the sentence by which the accused ought to be absolved or condemned, because, as is said in Acts twent…
14 said to them, Ye have brought to me this man as turning away the people [to rebellion], and behold, I, having examined him before you, have found nothing criminal in this man as to the things of which ye accuse him;
Bede · AD 735 But Pilate, having called together the chief priests, and the magistrates, and the people, said to them: Consider how much effort Pilate took to release Jesus. First, when the chief priests accused him, he said he found no cause in him.
Bonaventure · AD 1257 Therefore it is added: He said to them: You have brought this man to me as one turning the people away, recalling the accusation: whence John eighteen: "If this man were not a malefactor, we would not have delivered him to you." And after the accusation follows the inquiry, therefore he adds: And behold, I, examining him before you, have found no cause in this man regarding tho…
15 nor Herod either, for I remitted you to him, and behold, nothing worthy of death is done by him.
Bede · AD 735 But neither did Herod. For I referred you to him, and look, nothing deserving death has been done by him. Listen, blind Jew, listen, cruel pagan. Pilate himself confesses that neither he nor Herod found anything deserving death in Christ, but in putting him to death or mocking the innocent, they only obeyed the cries of others' cruelty.
16 Having chastised him therefore, I will release him.
Bede · AD 735 As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.
Theophylact of Ohrid · AD 1107 Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him.
Bonaventure · AD 1257 And because it is unjust for such a one to be condemned, therefore he adds: I will therefore chastise him and release him, pronouncing an equitable sentence; for this sentence was to be delivered according to justice, since an innocent man was being accused.
17 (Now he was obliged to release one for them at the feast.)
Bede · AD 735 Now, he had to release one to them at the feast. He had to do so, not by the sanction of imperial law, but bound by the annual custom of the nation, whom he was pleased to gratify with such things.
Bonaventure · AD 1257 Second, as regards the repugnance between the condemnation and pious custom he adds: Now he was obliged to release to them on the feast day one.
18 But they cried out in a mass saying, Away with this [man] and release Barabbas to us;
Origen of Alexandria · AD 253 Celsus goes on to say that "those who killed Jesus suffered nothing for a long a time afterwards." We must inform him and all who are prone to learn the truth. The Jewish people called for the crucifixion of Jesus with shouts of "Crucify him, crucify him!" They preferred to set free the robber who had been thrown into prison for sedition and murder.
Bede · AD 735 But the whole crowd shouted together, saying: Away with this one, and release to us Barabbas, who for a certain sedition made in the city and for murder, was thrown into prison. The Jews' request remains with them until today, which they obtained with so much effort.
Bonaventure · AD 1257 And this offering was according to the custom of clemency, but the perversity of the Jews refuses this in regard to Christ; and therefore he adds: But the whole crowd cried out together, saying: Away with this man, and release to us Barabbas.
19 who was one who, for a certain tumult which had taken place in the city, and [for] murder, had been cast into prison.
Theophylact of Ohrid · AD 1107 Death to Him! Release Barabbas to us, who had been thrown into prison as a rebel and murderer.
Bonaventure · AD 1257 Therefore he adds: Who for a certain sedition made in the city and for murder had been cast into prison, and thus he was seditious and a murderer, and moreover a robber, as is said in John 18: "Now Barabbas was a robber." From this the perversity of the Jews is apparent, because they preferred a seditious man to the Savior, a thief to the Benefactor, and preferred the life of a…
20 Pilate therefore, desirous to release Jesus, again addressed [them].
Bede · AD 735 But Pilate again spoke to them, wanting to release Jesus. But they shouted back, saying: Crucify, Crucify him. How great the cruelty of the unfaithful, who not only desire to kill the innocent, but to kill with the worst kind of death, that is, by crucifixion!
Theophylact of Ohrid · AD 1107 Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.
Bonaventure · AD 1257 Thirdly, as to the conflict between the condemnation and the will of the judge, he adds: And Pilate again spoke to them, wishing to release Jesus: since neither mercy availed nor equity availed, at last authority and will came forward.
21 But they cried out in reply saying, Crucify, crucify him.
Apostolic Constitutions · AD 380 And themselves became accusers, and witnesses, and judges, and authors of the sentence, saying, "Crucify Him, crucify Him;" that it might be fulfilled which is written by the prophets concerning Him, "Unjust witnesses were gathered together against me, and injustice lied to itself;" and again, "Many dogs compassed me about, the assembly of the wicked laid siege against me;" and…
Bede · AD 735 With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows…
Bonaventure · AD 1257 Therefore it is added: But they cried out, saying: Crucify, crucify him: where the perverse will of the Jews is shown in this, that they seek with clamor; whence that saying in Isaiah 5 applies to them: "I expected that he would do judgment, and behold, iniquity; and justice, and behold, a cry." For the clamor of this multitude it is said in Isaiah 17: "The multitude of many pe…
22 And he said the third time to them, What evil then has this [man] done? I have found no cause of death in him: I will chastise him therefore and release him.
Bede · AD 735 This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John's words bear testimony that he not only threatened but performed together with mockings and scourgings.
Theophylact of Ohrid · AD 1107 Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.
Bonaventure · AD 1257 Fourth, as regards the repugnance between the condemnation and right reason, there is subjoined: But he said to them a third time: What evil has this man done? I find no cause of death in him. For since there was no cause of death in him, to kill him was against the dictate of right reason.
23 But they were urgent with loud voices, begging that he might be crucified. And their voices [and those of the chief priests] prevailed.
Bede · AD 735 But they insisted with loud voices, demanding that he be crucified, and their voices prevailed. Because they saw that the entire accusation they had brought against the Lord had been invalidated by the frequent and diligent interrogation by Pilate, finally, without shame, they only turned to pleas so that what they could not achieve by accusing and reasoning, they might now acc…
Theophylact of Ohrid · AD 1107 They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will.
Bonaventure · AD 1257 And because a perverse heart is neither led by reason nor moved by pity, therefore it is added: But they were insistent with loud voices, demanding that he be crucified, and their voices prevailed.
24 And Pilate adjudged that what they begged should take place.
Bede · AD 735 And Pilate adjudged that their petition be made. But he released to them the one who had been cast into prison for murder and sedition, whom they requested. Jesus, however, he delivered to their will.
Bonaventure · AD 1257 But although he wished to free him in so many ways, nevertheless out of fear he failed in the end and turned aside against the dictate of justice, mercy, his own will, and right reason toward the perverse will of the people; therefore he adds: And Pilate adjudged that their petition should be granted; and this against that passage in Exodus 23: "You shall not follow the crowd t…
25 And he released him who, for tumult and murder, had been cast into prison, whom they begged for, and Jesus he delivered up to their will.
Tertullian · AD 220 Then Barabbas, the most abandoned criminal, is released, as if he were the innocent man; while the most righteous Christ is delivered to be put to death, as if he were the murderer. Moreover two malefactors are crucified around Him, in order that He might be reckoned amongst the transgressors.
Bonaventure · AD 1257 Now Pilate deviated by giving a distorted sentence in absolving the wicked man: therefore he says: And he released to them him who had been cast into prison for murder and sedition, whom they requested; and as regards the condemnation of the just man: and therefore he adds: But Jesus he delivered to their will.
26 And as they led him away, they laid hold on a certain Simon, a Cyrenian, coming from the field, and put the cross upon him to bear it behind Jesus.
Tertullian · AD 220 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…
Gregory the Dialogist · AD 604 This is well signified by that Simon who, found on the road, carries the Lord's cross under compulsion. For burdens belonging to another are carried under compulsion when something is done through the pursuit of vanity. Who then are designated by Simon, if not the abstinent and arrogant?
Glossa Ordinaria · AD 1274 (non occ.) Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon one Simon, &c.
27 And a great multitude of the people, and of women who wailed and lamented him, followed him.
Cyril of Alexandria · AD 444 Women also are ever prone to tears, and have hearts easily disposed to pity.
Theophylact of Ohrid · AD 1107 That a multitude of people and women followed after Christ signifies that after the cross a great multitude of Jews and many women would believe in Him. Read the book of Acts (Acts 2:41, 4:4), and you will see thousands of believers. And does not the fact that the women who followed Jesus "wept and lamented" serve as a moral lesson for us?
Bonaventure · AD 1257 Second, as to the lamentation of the women accompanying him, it is added: There followed him a great multitude of the people and of women, who bewailed and lamented him.
28 And Jesus turning round to them said, Daughters of Jerusalem, do not weep over me, but weep over yourselves and over your children;
Athanasius of Alexandria · AD 373 The Lord over death set out to abolish death. Being Lord, he accomplished his aim. We therefore have passed from death to life. The concept that the Jews and those who think like them held about the Lord was wrong. Things did not turn out at all according to their expectations, because the opposite was true.
Bede · AD 735 "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. Do not (he says) mourn for me about to die, for whose quick resurrection can dissolve death, whose death shall destroy all death, and death's author itself.
Bonaventure · AD 1257 Third, with regard to the reproof of the lamenting women, he adds: But Jesus, turning to them, said: Daughters of Jerusalem, do not weep over me.
29 for behold, days are coming in which they will say, Blessed [are] the barren, and wombs that have not borne, and breasts that have not given suck.
Bede · AD 735 By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural, when captivity by an enemy is threatening, to seek for refuge in fastnesses or hidden places, where men may lie concealed.
Theophylact of Ohrid · AD 1107 Tears bring consolation not to those who suffer willingly, but to those who suffer unwillingly. Therefore He forbids them to weep for Him, and urges them to turn their attention to the future calamities and to weep over those calamities, when women without pity will boil their own children, and the womb that bore them will, sadly, receive back into itself that which was born fr…
Bonaventure · AD 1257 Fourth, as regards the prediction of imminent calamities, he adds: For behold, the days shall come in which they shall say: Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed.
30 Then shall they begin to say to the mountains, Fall upon us; and to the hills, Cover us:
Cyril of Alexandria · AD 444 He then says, "Then they will begin to say to the mountains, 'Fall on us'; and to the hills, 'Cover us.' " In extreme miseries, those less severe misfortunes become, so to speak, desirable.
Bonaventure · AD 1257 And with this understanding what follows is more consonant: Then they will begin to say to the mountains: Fall upon us, and to the hills: Cover us.
31 for if these things are done in the green tree, what shall take place in the dry?
Tertullian · AD 220 Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time," and shall not see fire," nor "axe.
Bede · AD 735 For if they do these things to the green wood, what will happen to the dry one? The green wood signifies himself and his chosen ones, while the dry one signifies the impious and sinners.
Bonaventure · AD 1257 But that such horrible days are to be awaited without doubt, dreaded, and anticipated with weeping, he shows from the consideration of his own passion, when he adds: For if they do these things in the green wood, what will be done in the dry? As if to say: if a living, fruitful, and beautiful tree is cut down, what then will become of the dry and unfruitful one?
32 Now two others also, malefactors, were led with him to be put to death.
Bede · AD 735 And two other criminals were also led away with him, to be put to death. So that what was said might be fulfilled: And he was numbered with the wicked. But he was numbered with the wicked in death, so that he might justify the wicked in the resurrection, who, being in the form of God, was made man for the sake of men, to give men the power to become children of God (John 1).
Theophylact of Ohrid · AD 1107 But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.
Bonaventure · AD 1257 First, therefore, regarding the dishonor of the company, he says: And there were also two other malefactors led with him to be put to death; two others, namely, who were malefactors, so that from the iniquity of those put to death with Christ they might pretend that Christ suffered as a reprobate; but the Lord preordained this to happen, according to that passage of Isaiah fift…
33 And when they came to the place which is called Skull, there they crucified him, and the malefactors, one on the right hand, the other on the left.
Tertullian · AD 220 Moreover two malefactors are crucified around Him, in order that He might be reckoned amongst the transgressors. Although His raiment was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel), for he had his eye upon the Psalm: "They parted my garments amongst them, and cast lots upon my vesture.
John Chrysostom · AD 407 (Hom. 87. in Matt.) Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honoured.
Bonaventure · AD 1257 Second, as to the atrocity of the punishment, it is added: And after they came to the place which is called Calvary, there they crucified him. This place is called Calvary, as some say, because Adam lay there, and the skull of his head was there; and Ambrose seems to say this in his commentary on the Epistle to the Romans.
34 And Jesus said, Father, forgive them, for they know not what they do. And, parting out his garments, they cast lots.
Ignatius of Antioch · AD 108 Do not seek to avenge yourselves on those that injure you, for says [the Scripture], "If I have returned evil to those who returned evil to me." Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified.
Augustine of Hippo · AD 430 You are a Christian. You carry the cross of Christ on your forehead. The mark stamped on you teaches you what you should profess. He was hanging on the cross, which you carry on your forehead. Do not delight in the sign of the wood but in the sign of the one hanging on it.
Ancient Greek Expositor · AD 1274 But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with a loud voice proclaimed Him to be the Son of God.
35 And the people stood beholding, and the rulers also [with them] sneered, saying, He has saved others; let him save himself if this is the Christ, the chosen one ofGod.
Justin Martyr · AD 165 But when He says, 'I am a worm, and no man; a reproach of men, and despised of the people,' He prophesied the things which do exist, and which happen to Him. For we who believe on Him are everywhere a reproach, 'despised of the people;' for, rejected and dishonoured by your nation, He suffered those indignities which you planned against Him.
Bede · AD 735 And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.
Bonaventure · AD 1257 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.
36 And the soldiers also made game of him, coming up offering him vinegar,
Bede · AD 735 But the soldiers also mocked him, approaching and offering him vinegar, and saying: If you are the king of the Jews, save yourself. The vinegar itself was the Jews, degenerating from the wine of the patriarchs and prophets. With this vinegar, indeed, the soldiers gave the Lord to drink, whom they handed over to death at their suggestion.
Bonaventure · AD 1257 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.
Ancient Greek Expositor · AD 1274 Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer Him vinegar to drink.
37 and saying, If thou be the king of the Jews, save thyself.
Bonaventure · AD 1257 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?
38 And there was also an inscription [written] over him in Greek, and Roman, and Hebrew letters: This is the King of the Jews.
Ambrose of Milan · AD 397 And rightly is the title placed above the cross, because Christ's kingdom is not of the human body, but of the power of God. I read the title of the King of the Jews, when I read, My kingdom is not of this world. (John 18:36.) I read the cause of Christ written above His head, when I read, And the Word was God. (John 1:1.) For the head of Christ is God. (1 Cor. 11:3.)
Theophylact of Ohrid · AD 1107 Observe a second time the device of the devil turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that He was crucified because He made Himself King.
Bonaventure · AD 1257 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.
39 Now one of the malefactors who had been hanged spoke insultingly to him, saying, Art not thou the Christ? save thyself and us.
Tertullian · AD 220 Who has redeemed another's death by his own, but the Son of God alone? For even in His very passion He set the robber free. For to this end had He come, that, being Himself pure from sin, and in all respects holy, He might undergo death on behalf of sinners.
Cyril of Alexandria · AD 444 Now one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due reward of our deeds.
Bonaventure · AD 1257 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.
40 But the other answering rebuked him, saying, Dost thou too not fearGod, thou that art under the same judgment?
Ephrem the Syrian · AD 373 One robber said, "Are you not the Messiah? Save yourself and us with you!" The Lord however did not take him down from the cross as he asked, in order to exalt the other robber on the right of the cross and who was believing in the crucified Savior. It would have been easy for him to use a miracle to conquer anyone as a disciple.
Prudentius · AD 410 Water and blood flow out from the pierced sides of the Savior. Blood indicates the victory, and water stands for baptism. The two robbers on crosses on each side dispute with each other. One denies Christ is God, but the other wins heavenly glory.
Bonaventure · AD 1257 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!
41 and we indeed justly, for we receive the just recompense of what we have done; but this [man] has done nothing amiss.
John Chrysostom · AD 407 Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him.
Cyril of Alexandria · AD 444 "This man," he says, "has done nothing that is hateful." O how beautiful is this confession! How wise the reasoning and how excellent the thoughts! He became the confessor of the Savior's glory and the accuser of the pride of those who crucified him.
Maximus of Turin · AD 465 Although he sees his gaping wounds and observes his blood pouring forth, he believes him to be God whom he does not recognize as guilty. He acknowledges him to be righteous whom he does not think of as a sinner.
42 And he said to Jesus, Remember me, [Lord,] when thou comest in thy kingdom.
John Chrysostom · AD 407 But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows, And he said to Jesus, Lord, remember me when thou comest into thy kingdom. Thou beholdest the Crucified, and thou acknowledgest Him to be thy Lord. Thou seest the form of a condemned criminal, and thou proclaimest the dignity of a king.
Maximus of Turin · AD 465 The suffering of the cross was a stumbling block to many, as the apostle says. "We preach Christ crucified, a stumbling block indeed to the Jews and foolishness to the Gentiles."The penitent thief considered the cross of Christ not to be a stumbling block but power rightly merits paradise.
Bonaventure · AD 1257 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.
43 And Jesus said to him, Verily I say to thee, To-day shalt thou be with me in paradise.
Tertullian · AD 220 Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience?
Jerome · AD 420 That flaming, flashing sword was keeping Paradise safe. No one could open the gates that Christ closed. The thief was the first to enter with Christ. His great faith received the greatest of rewards. His faith in the kingdom did not depend on seeing Christ. He did not see him in his radiant glory or behold him looking down from heaven. He did not see the angels serving him.
Thomas Aquinas · AD 1274 I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death.
44 And it was about [the] sixth hour, and there came darkness over the whole land until [the] ninth hour.
Tertullian · AD 220 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.
Bede · AD 735 It was about the sixth hour, and darkness came over all the land until the ninth hour, and the sun was obscured. The brightest light of the world withdrew its rays so that it might not see the Lord hanging, or that the impious blaspheming might not enjoy its light.
Pseudo-Dionysius the Areopagite · AD 1274 (Dion. Areop. ad Polye.) When we were both at Heliopolis together, we both saw at the same time in a marvellous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun's diameter.
45 And the sun was darkened, and the veil of the temple rent in the midst.
Tertullian · AD 220 (At noon) the veil of. the temple was rent" by the escape of the cherubim, which "left the daughter of Sion as a cottage in a vineyard, as a lodge in a garden of cucumbers.
Augustine of Hippo · AD 430 (de Civ. Dei, l. iii. c. 15.) This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon.
Theophylact of Ohrid · AD 1107 And the "veil" of the temple "is torn." By this the Lord shows that the Holy of Holies will no longer be inaccessible, but will be given over to the Romans, trampled and defiled. Or again, He shows that the veil is torn that separated us from the saints living in the heavens, that is, enmity and sin. For this constituted a great barrier dividing us from those living there.
46 And Jesus, having cried with a loud voice, said, Father, into thy hands I commit my spirit. And having said this, he expired.
Justin Martyr · AD 165 For when Christ was giving up His spirit on the cross, He said, 'Father, into Thy hands I commend my spirit,' as I have learned also from the memoirs.
Ambrose of Milan · AD 397 And he handed over well, who did not unwillingly breathe out his spirit. Finally Matthew says: He breathed out his spirit; for what is breathed out is voluntary: what is lost is necessary. Therefore he added: With a loud voice.
Bonaventure · AD 1257 Second, as to the tearful expiration of Christ, he adds: And crying out with a loud voice, Jesus said: Father, into your hands I commend my spirit. - But there seems to be a contradiction among the Evangelists.
47 Now the centurion, seeing what took place, glorifiedGod, saying, In very deed this man was just.
Tertullian · AD 220 Nothing therefore remained upon the cross, nothing hung there, after "the giving up of the ghost; " there was nothing to beg of Pilate, nothing to take down from the cross, nothing to wrap in the linen, nothing to lay in the new sepulchre. Still it was not nothing that was there.
Cyril of Alexandria · AD 444 When the centurion saw what happened, he glorified God. He said, "Truly this man was righteous." Please observe that immediately after Christ endured the passion on the cross for us, he began to win many to the knowledge of the truth.
Bonaventure · AD 1257 Third, as to the faithful confession of the centurion, he adds: Now the centurion, seeing what had been done, glorified God, saying: Indeed this man was just.
48 And all the crowds who had come together to that sight, having seen the things that took place, returned, beating [their] breasts.
Bede · AD 735 And all the multitude of those who came together to this spectacle, and saw the things that happened, returned beating their breasts. That they beat their breasts, because it is a sign of repentance and mourning, can be understood in two ways.
Theophylact of Ohrid · AD 1107 Some of the Jews beat their breasts and, reproaching the crucifiers, openly acknowledged Jesus as a righteous man.
Bonaventure · AD 1257 Fourth, as to the trembling compunction of the people, he adds: And all the multitude of those who had come together to that spectacle and saw the things that were done, striking their breasts, returned.
49 And all those who knew him stood afar off, the women also who had followed him from Galilee, beholding these things.
Bede · AD 735 But all his acquaintances stood at a distance, and the women who followed him from Galilee, seeing these things. This is what the Lord Himself laments to the Father in the psalm, explaining the series of His passion, saying, "You have taken from me friend and neighbor, and my acquaintances from misery" (Psalm 88).
Theophylact of Ohrid · AD 1107 The disciples fled, but the women, this humbled and cursed race, remain and watch all these things, and for this they are the first to enjoy the justification and blessing flowing from here, as well as the resurrection. And you, marvel at the hardness of heart of the Jews. They say: let Him come down from the cross, and we will believe in Him.
Bonaventure · AD 1257 Nor is it surprising, because even all his acquaintances regarded him as a stranger, although they had not entirely lost their affection: therefore he adds: But all his acquaintances stood at a distance, and the women who had followed him from Galilee, seeing these things.
50 And behold, a man named Joseph, who was a councillor, a good man and a just
Ephrem the Syrian · AD 373 Mary stands for Eve, and Joseph stands for another Joseph. He who asked for his corpse was also named Joseph. The earlier Joseph was a righteous man who did not denounce Mary publicly. The other one was also a righteous man because he did not consent to the detractors.
Bede · AD 735 A counsellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just.
Ancient Greek Expositor · AD 1274 (Photius.) Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious jewel by the meekness of His words. Hence it follows, And, behold, there was a man named Joseph, a counsellor.
51 (this [man] had not assented to their counsel and deed), of Arimathaea, a city of the Jews, who also waited, [himself also,] for the kingdom ofGod
Tertullian · AD 220 The only shift left to the impudence of the heretics, is to admit that what remained there was the phantom of a phantom! But what if Joseph knew that it was a body which he treated with so much piety? That same Joseph "who had not consented" with the Jews in their crime?
Bede · AD 735 Of Arimathæa, a city of the Jews, &c. Arimathæa is the same as Ramatha, the city of Helcanah and Samuel.
Bonaventure · AD 1257 He describes him from his will, when he adds: This man had not consented to their counsel and deeds: whence that verse of the Psalm fittingly applies to him: "Blessed is the man who has not walked in the counsel of the ungodly," etc.; and Jerome says that some have said that that Psalm should be understood, by a certain appropriation, as referring to this Joseph.
52 — he having gone to Pilate begged the body of Jesus;
Bede · AD 735 So then being fitted by the righteousness of his works for the burial of our Lord's body, he was worthy by the dignity of his secular power to obtain it.
Bonaventure · AD 1257 He describes him from his constancy, when he adds: This man went to Pilate and asked for the body of Jesus: and this indeed he did with great constancy, fearing neither the ferocity of the Gentiles nor the malice of the chief priests, since, in Mark 15, "he went in boldly to Pilate and asked for the body of Jesus." Whence Joseph, who had previously hidden himself, as is said in…
53 and having taken it down, wrapped it in fine linen and placed him in a tomb hewn in the rock, where no one had ever been laid.
Hippolytus of Rome · AD 235 For this reason the warders of Hades trembled when they saw Him; and the gates of brass and the bolts of iron were broken. For, lo, the Only-begotten entered, a soul among souls, God the Word with a (human) soul. For His body lay in the tomb, not emptied of divinity; but as, while in Hades, He was in essential being with His Father, so was He also in the body and in Hades.
Ambrose of Milan · AD 397 Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what fellowship hath God with the grave.
Bonaventure · AD 1257 Secondly, as to the honor of the burial, he adds: And having taken him down, he wrapped him in a clean linen cloth: for this was most fitting for the most pure flesh of Christ. Whence it was instituted in the Church that corporals should be of simple linen cloth, clean, not dyed nor colored with various colors.
54 And it was preparation day, and [the] sabbath twilight was coming on.
Bede · AD 735 Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. (Gal. 6:14.) But in the seventh age, that is, after death, our bodies indeed rest in the tombs, but our souls with the Lord.
Bonaventure · AD 1257 Third, regarding the opportuneness of the time, he says: And it was the day of preparation, and the Sabbath was dawning. The day of preparation is Friday, which is therefore called parasceve, which is interpreted as "preparation," because on it were prepared the things that were necessary for the Sabbath; and thus it was the sixth day of the week, on which the Lord suffered at…
55 And women, who had come along with him out of Galilee, having followed, saw the sepulchre and how his body was placed.
Ambrose of Milan · AD 397 Finally, not all were able to bury Christ: although religious women stood from afar, they diligently observed the place in order to bring ointments and pour them out. However, they are both anxious and depart from the tomb and return to the tomb: although constancy is lacking, diligence is not. The gender falters, devotion burns.
Bede · AD 735 Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid.
Bonaventure · AD 1257 Fourth, as regards the reverence of the women in following after, he adds: And the women who had come with him from Galilee followed after and saw the tomb.
56 And having returned they prepared aromatic spices and ointments, and remained quiet on the sabbath, according to the commandment.
Bede · AD 735 And they returned and prepared spices and ointments. And indeed they rested on the Sabbath according to the commandment. The commandment was that the Sabbath silence be observed from evening to evening, and therefore the devout women, after the Lord was buried, were occupied in preparing ointments as long as it was permitted to work, that is, until sunset.
Theophylact of Ohrid · AD 1107 For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments.
Bonaventure · AD 1257 On account of which he adds: And returning, they prepared spices and ointments: for this was permitted on the day of preparation, but on the Sabbath not at all. And therefore he adds: And on the Sabbath indeed they rested according to the commandment.