Luke 23 · The Lantern

Jesus before Pilate

And all the multitude of them, having risen up, they led him to Pilate.

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.

(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.

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…

Then they began to accuse him, saying, “This man we found misleading our nation and forbidding tribute to be given to Caesar, and declaring himself to be Christ, a king.”

...they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove.

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).

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.

And Pilate asked him, saying, “You yourself are the King of the Jews?” And answering him, he was saying, “You yourself say.”

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.

It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help Thee, art accused of seeking a kingdom, for which Thou wouldest need many to help Thee, and much money.

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.

And Pilate said to the chief priests and the crowds, “I find no thing guilty in this man.”

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?

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).

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…

But they were insisting, saying that, “He stirs up the people, teaching throughout all Judea; and he has begun from Galilee until here.”

Jesus before Herod

Now Pilate, having heard, asked whether the man is a Galilean;

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:…

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.

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.

and having learned that he is from the jurisdiction of Herod, he sent him up to Herod, he himself also being in Jerusalem in those days.

And Herod, having seen Jesus, was glad exceedingly; for he was of long time wishing to see him because of the hearing concerning him, and he was hoping to see some sign done by him.

" 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.

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.

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…

Then he was questioning him in many words; however he himself answered him no thing.

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.

(Mor. 22. c. 16.) From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God's word, both they who were guilty cease not to be so, and we who were not become so.

And 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…

Now the chief priests and the scribes had been standing by, vehemently accusing him.

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.

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.

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.

Then Herod also, with his troops, having set him at naught and having mocked, and having put on splendid apparel, sent him back to Pilate.

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.

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.

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.

Then both Herod and Pilate became friends with one another on that day; for formerly they were at enmity between them.

Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord's Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by the devotion of their faith to the…

But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod's authority, as it is added, And they were made friends, &c. Observe the Devil every where uniting together things separate, that he may compass the death of Christ.

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.

The Crowd Chooses Barabbas

Then Pilate, having called together the chief priests and the rulers and the people,

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.

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.

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…

said to them, “You brought to me this man as misleading the people; and behold, I myself, having examined him before you, found no thing guilty in this man of that accusation you are bringing against him.

But not even did Herod; for he sent him back to us. And behold, no thing worthy of death is done by him.

Having chastised him therefore, I will release him.”

[Now he had necessity to release one to them according to the feast.]

However, they cried out all together, saying, “Remove this man, and release to us Barabbas!”

Yet since the word of God is rich and, according to the judgment of Solomon, is to be "inscribed upon the heart" not simply, but doubly and "triply," let us try even now to add some things to those which were spoken a while ago according to our strength, that we may show how, "in a type of things to come," here too one goat was offered to the Lord as a victim and the other was…

Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.

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.

who was being cast into the prison on account of a certain insurrection having been made in the city, and murder.

Again therefore Pilate called to them, wishing to release Jesus.

But they were crying out, saying, “Crucify, crucify him!”

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…

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…

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…

And a third time he said to them, “For what evil did this man commit? I found no thing worthy of death in him. Having chastised him therefore, I will release him.”

But he said to them the third time: "What evil has this man done? I find no cause of death in him. I will chastise him, therefore, and release him." He earnestly sought to satisfy the people with this chastisement, to prevent them from raging to the extent of crucifying the Savior, not only having offered him by pleading but even mocking and scourging, showing it to the desires…

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.

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.

But they were urgent with loud voices, asking for him to be crucified. And their voices were prevailing,

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…

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.

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.

and Pilate sentenced their demand to be done.

Then he released the one cast into prison on account of insurrection and murder, whom they were asking for; and Jesus he delivered to their will.

The Crucifixion

And as they led him away, having laid hold on a certain Simon from Cyrene, who is coming from the country, they put upon him the cross, to carry behind 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…

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?

(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.

Now a great multitude of the people were following him, and of women who were mourning and they were lamenting for him.

Then having turned to them, Jesus said, “Daughters of Jerusalem, do not weep for me myself, but weep for yourselves and for your children.

For behold, days are coming in which they will say, ‘Happy are the barren, and the wombs that never did bear, and breasts that never they feed.’

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.

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…

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.

Then they will begin to say to the mountains, ‘Fall upon us,’ and to the hills, ‘Cover us.’

For if in the green tree they do these things, in the dry what may happen?”

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.

It follows, But if they do these things in a green tree, what shall be done in the dry?

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?

Now two other criminals also were being led away with him to be executed.

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).

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.

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…

And when they came to the place which is being called The Skull, there they crucified him and the criminals, the one on the right and another on the left.

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.

(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.

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.

[And Jesus was saying, “Father, forgive them; for they do not know what they do.”] Then dividing his garments, they cast lots.

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.

Because the Lord had said, Pray for them that persecute you, (Matt. 5:44.) this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent.

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.

And the people had stood beholding. Then the rulers also were deriding him, saying, “Others he saved; he should save himself, if this is the Christ of God, the Chosen One.”

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.

And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.

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.

Then the soldiers also mocked him, coming near, offering sour wine to him

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.

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.

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.

and saying, “If you yourself are the King of the Jews, save yourself!”

Now there was also an inscription over him: “This is the King of the Jews.”

However, a title is written and placed above the cross, not beneath the cross; for the beginning is on his shoulders. And what is the beginning, if not his eternal power and divinity? Therefore, when he was asked who he was, he replied: The beginning, who also speak to you. Let us read this title: Jesus, he says, the Nazarene, king of the Jews.

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.

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.

Now one of those criminals having been hanged was denigrating him, saying: “Surely you yourself are the Christ? Save yourself and us!”

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.

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.

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.

Now answering, the other, rebuking him, was speaking, “Do not even you yourself fear God, that you are under the same judgment?

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.

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.

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!

And we ourselves indeed justly; for we are receiving worthy of what we did. However, this man did no thing wrong.”

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.

"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.

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.

And he was saying: “Jesus, remember me when you may come into your kingdom!”

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.

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.

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.

And he said to him, “Amen I say to you: today you will be with me in the Paradise.”

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?

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.

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.

The Death of Jesus

And it was already about the sixth hour, and darkness came over all the land until the ninth hour.

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.

As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, (Amos 8:9.) which was a manifest token that the souls of those who crucified Him would suffer darkness.

(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.

The sun darkened. Then the veil of the temple was torn in the middle.

(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.

(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.

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.

And having called out in a loud voice, Jesus said, “Father, into your hands I myself commit my Spirit.” Now having said this, he breathed his last.

Now the centurion, having seen that having taken place, he was glorifying God, saying, “Certainly this man was righteous.”

And all the crowds having come together to this spectacle, having seen the things having taken place, beating the breasts, were returning home.

Now all those who knew him had stood afar off, also women, those having followed him from Galilee, beholding these things.

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).

But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.

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.

The Burial of Jesus

And behold, a man named Joseph, being a Council member, also a good and righteous man —

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.

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.

(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.

he was not having consented to their counsel and to the deed — from Arimathea, a city of the Jews, who was waiting for the kingdom of God.

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?

From Arimathea, a city of Judea, who also awaited the kingdom of God. From Arimathea, the same is Ramathaim, the city of Elkanah and Samuel in the Thannite region near Diospolis.

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.

He, having gone to Pilate, asked for the body of Jesus.

And having taken it down, he wrapped it in a linen cloth and placed it in a tomb cut in a rock, in which no one were not yet laid.

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.

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.

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.

And it was the Day of Preparation, and Sabbath was just beginning.

Then having followed, the women who were having come with him from Galilee saw the tomb and how his body was laid.

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.

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.

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.

Then having returned, they prepared spices and anointing oils. And on the Sabbath indeed they rested according to the commandment.

But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled.

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.

Morally, by these three women, according to Gregory, are signified faithful souls, who ought to offer the Lord three ointments or spices, that is, the fragrance of virtues, the reputation of good works, and the sweetness of holy prayers, concerning which Song of Songs four: "Arise, O north wind, and come, O south wind, blow through my garden, and let its spices flow forth." But…