Matthew 27 · The Lantern

πρωιας δε γενομενης συμβουλιον ελαβον παντες οι αρχιερεις και οι πρεσβυτεροι του λαου κατα του ιησου ωστε θανατωσαι αυτον

But when morning had come, all the chief priests and elders of the people took counsel against Jesus, that they might deliver him to death; and they led him away bound and delivered him to Pontius Pilate the governor (27, 1. 2).

(de Cons. Ev. iii. 7.) The Evangelist had above brought down his history, of what was done to the Lord as far as early morning; he then turned back to relate Peter's denial, after which he returned to the morning to continue the course of events, When the morning was come, &c.

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

και δησαντες αυτον απηγαγον και παρεδωκαν αυτον ποντιω πιλατω τω ηγεμονι

τοτε ιδων ιουδας ο παραδιδους αυτον οτι κατεκριθη μεταμεληθεις απεστρεψεν τα τριακοντα αργυρια τοις αρχιερευσιν και τοις πρεσβυτεροις

The very amount and the destination of the money, which on Judas' remorse was recalled from its first purpose of a fee, and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: "And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field.

Then seeing Judas, who had betrayed Him, that He was condemned, being moved by repentance, he returned the thirty pieces of silver to the chief priests and elders, saying: I have sinned in betraying innocent blood. He cast away the weight of impiety from the greatness of his greed.

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

λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει

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

But they said, What is that to us? that is to say, What is it to us that He is righteous? See thou to it, i. e. to thy own deed what will come of it. Though some would read these in one, What must we think of you, when you confess that the man whom yourself have betrayed is innocent?

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

και ριψας τα αργυρια εν τω ναω ανεχωρησεν και απελθων απηγξατο

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

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

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

οι δε αρχιερεις λαβοντες τα αργυρια ειπον ουκ εξεστιν βαλειν αυτα εις τον κορβαναν επει τιμη αιματος εστιν

They thought it meet to spend upon the dead that money which was the price of blood. But as there are differences even in burial places, they used the price of Jesus' blood in the purchase of some potter's field, where foreigners might be buried, not as they desired in the sepulchres of their fathers.

Truly straining out the gnat, and swallowing the camel; for if they would not put the money into the treasury, because it was the price of blood, why did they shed the blood at all?

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

συμβουλιον δε λαβοντες ηγορασαν εξ αυτων τον αγρον του κεραμεως εις ταφην τοις ξενοις

(App. Serm. 80. 1.) It was brought about, I conceive, by God's providence, that the Saviour's price should not minister means of excess to sinners, but repose to foreigners, that thence Christ might both redeem the living by the shedding of His blood, and harbour the dead by the price of His passion. Therefore with the price of the Lord's blood the potter's field is purchased.

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

διο εκληθη ο αγρος εκεινος αγρος αιματος εως της σημερον

τοτε επληρωθη το ρηθεν δια ιερεμιου του προφητου λεγοντος και ελαβον τα τριακοντα αργυρια την τιμην του τετιμημενου ον ετιμησαντο απο υιων ισραηλ

(ad Pam. Ep. lvii. 7.) Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine.

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

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

και εδωκαν αυτα εις τον αγρον του κεραμεως καθα συνεταξεν μοι κυριος

ο δε ιησους εστη εμπροσθεν του ηγεμονος και επηρωτησεν αυτον ο ηγεμων λεγων συ ει ο βασιλευς των ιουδαιων ο δε ιησους εφη αυτω συ λεγεις

For Him it behoved to be made a sacrifice on behalf of all Gentiles, who "was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth" (for He, when Pilate interrogated Him, spake nothing ); for "in humility His judgment was taken away: His nativity, moreover, who shall declare?

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

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

και εν τω κατηγορεισθαι αυτον υπο των αρχιερεων και των πρεσβυτερων ουδεν απεκρινατο

Neither then nor now did Jesus make any reply to their accusations, for the word of God was not sent to them, as it was formerly to the Prophets. Neither was Pilate worthy of an answer, as he had no fixed or abiding opinion of Christ, but veered about to contradictory suppositions. Hearest thou not how many things they witness against thee?

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

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

τοτε λεγει αυτω ο πιλατος ουκ ακουεις ποσα σου καταμαρτυρουσιν

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

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

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

και ουκ απεκριθη αυτω προς ουδε εν ρημα ωστε θαυμαζειν τον ηγεμονα λιαν

The governor marvelled at His endurance, as knowing that he had power to condemn Him, He yet continued in a peaceful, placid, and immovable prudence and gravity. He marvelled greatly, for it seemed to him a great miracle that Christ, produced before a criminal tribunal, stood thus fearless of death, which all men think so terrible.

Pilate marveled at the Lord because He scorned death, and because, though He was eloquent and could have said a myriad of things in His own defense, He made no answer and disregarded His accusers.

But why he did not respond, the reason may be on the part of Christ, because he did not wish to excuse his passion: for he could have avoided it by speaking; therefore he did not wish to speak. "He was offered because it was his own will," Isaiah 53:7.

κατα δε εορτην ειωθει ο ηγεμων απολυειν ενα τω οχλω δεσμιον ον ηθελον

Thus do the Gentiles show favours to those whom they subject to themselves, until their yoke is riveted. Yet did this practice obtain also among the Jews, Saul did not put Jonathan to death, because all the people sought his life. (1 Sam. 14.)

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

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

ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν

συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον

ηδει γαρ οτι δια φθονον παρεδωκαν αυτον

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

John explains what their envy was, when he says, Behold, the world is gone after him; (John 12:19.) and, If we let him thus alone, all men will believe on him. (John 11:48.) Observe also that in place of what Matthew says, Jesus, who is called Christ, Mark says, Will ye that I release unto you the King of the Jews?

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

καθημενου δε αυτου επι του βηματος απεστειλεν προς αυτον η γυνη αυτου λεγουσα μηδεν σοι και τω δικαιω εκεινω πολλα γαρ επαθον σημερον κατ οναρ δι αυτον

Now while he was sitting on the judgment seat, his wife sent to him, saying: Have nothing to do with that just man; for I have suffered many things this day in a dream because of him. And Jesus indeed had been handed over out of envy, and out of such manifest envy that even Pilate was not unaware of it.

It is to be noted, that the bench (tribunal) is the seat of the judge, the throne (solium) of the king, the chair (cathedra) of the master. In visions and dreams the wife of a Gentile understood what the Jews when awake would neither believe nor understand.

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

οι δε αρχιερεις και οι πρεσβυτεροι επεισαν τους οχλους ινα αιτησωνται τον βαραββαν τον δε ιησουν απολεσωσιν

And "the clouds were commanded not to rain a shower upon the vineyard of Sorek," -the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it "had borne thorns"-whereof that house of Israel had wrought a crown for Christ-and not "righteousness, but a clamour,"-the clamour whereby it had extorted His surrender to the cross.

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

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

αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν

λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω

Pilate says to them: What then shall I do with Jesus who is called Christ? They all say: Let him be crucified, and so on. Wishing to strike into them shame at so great a wickedness, Pilate says to them: What then shall I do with Jesus who is called Christ, and not only this but also wishing to take the full measure of their impiety.

(Verse 22, 23.) Pilate said to them: What then shall I do with Jesus, who is called Christ? They all said: Let him be crucified. The governor asked: What evil has he done? But they shouted even louder, saying: Let him be crucified. Pilate gave many opportunities to release the Savior. First, he compared him to a just thief.

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

ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω

ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε

Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

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

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

και αποκριθεις πας ο λαος ειπεν το αιμα αυτου εφ ημας και επι τα τεκνα ημων

If, however, you accept the gospel of truth, you will discover on whom recoils the sentence of the Judge, when requiting on sons the sins of their fathers, even on those who had been (hardened enough) to imprecate spontaneously on themselves this condemnation: "His blood be on us, and on our children." This, therefore, the providence of God has ordered throughout its course, ev…

(Verse 25) And all the people answered and said, 'His blood be on us and on our children.' This curse persists upon the Jews until the present day, and the blood of the Lord is not removed from them. Hence, Isaiah speaks: 'If you raise your hands to me, I will not listen to you. For your hands are full of blood' (Isaiah 1:15).

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

τοτε απελυσεν αυτοις τον βαραββαν τον δε ιησουν φραγελλωσας παρεδωκεν ινα σταυρωθη

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

Those who were crucified being suspended on a cross, by nails driven into the wood through their hands and feet, perished by a lingering death, and lived long on the cross, not that they sought longer life, but that death was deferred to prolong their sufferings.

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

τοτε οι στρατιωται του ηγεμονος παραλαβοντες τον ιησουν εις το πραιτωριον συνηγαγον επ αυτον ολην την σπειραν

Then the soldiers of the governor took Jesus into the praetorium and gathered to him the whole cohort, and clothed him with a scarlet chlamys and put purple around him, and placed a crown of thorns upon his head and a reed in his right hand, and kneeling down they mocked him, saying: Hail, King of the Jews.

(de Cons. Ev. iii. 9.) After the lord's trial comes His Passion, which Matthew thus begins, Then the soldiers of the governor took Jesus into the common hall, &c.

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

και εκδυσαντες αυτον περιεθηκαν αυτω χλαμυδα κοκκινην

και πλεξαντες στεφανον εξ ακανθων επεθηκαν επι την κεφαλην αυτου και καλαμον επι την δεξιαν αυτου και γονυπετησαντες εμπροσθεν αυτου ενεπαιζον αυτω λεγοντες χαιρε ο βασιλευς των ιουδαιων

Or, The reed was a mystery signifying that before we believed we trusted in that reed of Egypt, or Babylon, or of some other kingdom opposed to God, which He took that He might triumph over it with the wood of the cross. With this reed they smite the head of Christ, because this kingdom ever beats against God the Father, who is the head of the Saviour.

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

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

και εμπτυσαντες εις αυτον ελαβον τον καλαμον και ετυπτον εις την κεφαλην αυτου

και οτε ενεπαιξαν αυτω εξεδυσαν αυτον την χλαμυδα και ενεδυσαν αυτον τα ιματια αυτου και απηγαγον αυτον εις το σταυρωσαι

Of the cloak it is mentioned that they took it off Him, but of the crown of thorns the Evangelists have not spoken, so that there are now no longer those ancient thorns of ours, since Jesus has taken them from us upon His revered head.

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

"And after they had mocked him, they took off the cloak from him and put on him his own garments and led him away to crucify him." After the mockery, the crucifixion is treated, and concerning this he does two things. First, he determines concerning the place of crucifixion; second, concerning the manner, and concerning those things which were done in that place.

εξερχομενοι δε ευρον ανθρωπον κυρηναιον ονοματι σιμωνα τουτον ηγγαρευσαν ινα αρη τον σταυρον αυτου

Christ, moreover, he affirms to have been sent, not by this maker of the world, but by the above-named Abraxas; and to have come in a phantasm, and been destitute of the substance of flesh: that it was not He who suffered among the Jews, but that Simon was crucified in His stead: whence, again, there must be no believing on him who was crucified, lest one confess to having beli…

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

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

και ελθοντες εις τοπον λεγομενον γολγοθα ος εστιν λεγομενος κρανιου τοπος

Such is the place of the cross, set up in the centre of the earth, that it might be equally free to all nations to attain the knowledge of God.

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

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

εδωκαν αυτω πιειν οξος μετα χολης μεμιγμενον και γευσαμενος ουκ ηθελεν πιειν

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

The bitter vine makes bitter wine; this they gave the Lord Jesus to drink, that that might be fulfilled which was written, They gave me also gall for my meat. (Ps. 69:21.) And God addresses Jerusalem, I had planted there a true vine, how art thou turned into the bitterness of a strange vine? (Jer. 2:21.)

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

σταυρωσαντες δε αυτον διεμερισαντο τα ιματια αυτου βαλλοντες κληρον ινα πληρωθη το ρηθεν υπο του προφητου διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον

And after they had crucified him, they divided his garments among themselves, casting lots, and sitting down they kept watch over him (27, 35. 36).

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

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

και καθημενοι ετηρουν αυτον εκει

και επεθηκαν επανω της κεφαλης αυτου την αιτιαν αυτου γεγραμμενην ουτος εστιν ιησους ο βασιλευς των ιουδαιων

τοτε σταυρουνται συν αυτω δυο λησται εις εκ δεξιων και εις εξ ευωνυμων

Then they crucified with him two robbers, one on the right and one on the left. The Lord, crucified among robbers like the robbers themselves, fulfilled the prophecy that says of him: "and he was reckoned among the wicked".

(Serm. 55, 1.) Two thieves were crucified with him, one on the right hand and one on the left, that in the figure of His cross might be represented that separation of all mankind which shall be made in His judgment.

Then the company is set forth: "then were crucified with him two thieves." This was his company, because he was in the midst of two thieves as a criminal; hence Isaiah 53:12: "and he was reputed with the wicked." But one on the right hand, and the other on the left. He received the cross as a judge: for just as in judgment some are on the right, some on the left, so here.

οι δε παραπορευομενοι εβλασφημουν αυτον κινουντες τας κεφαλας αυτων

And as they passed by they blasphemed him, wagging their heads and saying: aha, you who were destroying the temple and rebuilding it in three days; free yourself, if you are the Son of God, come down from the cross.

Had He then been prevailed on by their taunts to leave the cross, He would not have proved to us the power of endurance; but He waited enduring their mockery; and He who would not come down from the cross, rose again from the tomb.

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

και λεγοντες ο καταλυων τον ναον και εν τρισιν ημεραις οικοδομων σωσον σεαυτον ει υιος ει του θεου καταβηθι απο του σταυρου

ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων ελεγον

αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν αυτω

Wherefore they said those things, and also these. If "He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save," aiming hereby to bring discredit even on His former miracles. And again, "If He be Son of God, and He will have Him, let Him save Him." O execrable; most execrable!

Behold, there comes to mind what the Jews said in mockery to the crucified Son of God: "If he is the King of Israel, let him come down from the cross, and we will believe him." If he had then come down from the cross, yielding to the mockers, he would not have demonstrated to us the virtue of patience.

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

πεποιθεν επι τον θεον ρυσασθω νυν αυτον ει θελει αυτον ειπεν γαρ οτι θεου ειμι υιος

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

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

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

το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτω

απο δε εκτης ωρας σκοτος εγενετο επι πασαν την γην εως ωρας εννατης

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.

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

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

περι δε την εννατην ωραν ανεβοησεν ο ιησους φωνη μεγαλη λεγων ηλι ηλι λαμα σαβαχθανι τουτ εστιν θεε μου θεε μου ινα τι με εγκατελιπες

We have, moreover, in that other Gospel a clear revelation, i.e. of the Son's distinction from the Father, "My God, why hast Thou forsaken me? " and again, (in the third Gospel, ) "Father, into Thy hands I commend my spirit.

He employed the beginning of the twenty-first Psalm. (Ps. 22:1. Vulg.) That clause in the middle of the verse, Look upon me, is superfluous; for the Hebrew has only 'Eli, Eli, lama sabachthani,' that is, My God, my God, why hast thou forsaken me?

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

τινες δε των εκει εστωτων ακουσαντες ελεγον οτι ηλιαν φωνει ουτος

και ευθεως δραμων εις εξ αυτων και λαβων σπογγον πλησας τε οξους και περιθεις καλαμω εποτιζεν αυτον

And immediately one of them ran up, took a sponge, filled it with vinegar, put it on a reed, and gave it to him to drink. And thus he fulfilled in himself the prophecy that spoke of him: "and they gave gall for my food, and in my thirst they gave me vinegar to drink".

Or otherwise; The Jews as degenerating from the wine of the Patriarchs and Prophets were vinegar; they had deceitful hearts, like to the winding holes and hollows in spunge.

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

οι δε λοιποι ελεγον αφες ιδωμεν ει ερχεται ηλιας σωσων αυτον

ο δε ιησους παλιν κραξας φωνη μεγαλη αφηκεν το πνευμα

But Jesus, crying out again with a loud voice, gave up the spirit. As far as Matthew is concerned—who says that Jesus cried out again with a loud voice and gave up the spirit, but does not make clear what that loud voice was which he cried out again—one could say that he cried out again the same voice which he had cried out above when he said: "My God, my God." But because Luke…

(in Serm. non occ.) When now nought of suffering remains to be endured, death still lingers, knowing that it has nothing there. The ancient foe suspected somewhat unusual. This man, first and only, he found having no sin, free from guilt, owing nothing to the laws of his jurisdiction.

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

και ιδου το καταπετασμα του ναου εσχισθη εις δυο απο ανωθεν εως κατω και η γη εσεισθη και αι πετραι εσχισθησαν

και τα μνημεια ανεωχθησαν και πολλα σωματα των κεκοιμημενων αγιων ηγερθη

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

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

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

και εξελθοντες εκ των μνημειων μετα την εγερσιν αυτου εισηλθον εις την αγιαν πολιν και ενεφανισθησαν πολλοις

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

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

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

ο δε εκατονταρχος και οι μετ αυτου τηρουντες τον ιησουν ιδοντες τον σεισμον και τα γενομενα εφοβηθησαν σφοδρα λεγοντες αληθως θεου υιος ην ουτος

But the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, feared greatly, saying: Truly this man was the Son of God.

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

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

ησαν δε εκει γυναικες πολλαι απο μακροθεν θεωρουσαι αιτινες ηκολουθησαν τω ιησου απο της γαλιλαιας διακονουσαι αυτω

εν αις ην μαρια η μαγδαληνη και μαρια η του ιακωβου και ιωση μητηρ και η μητηρ των υιων ζεβεδαιου

οψιας δε γενομενης ηλθεν ανθρωπος πλουσιος απο αριμαθαιας τουνομα ιωσηφ ος και αυτος εμαθητευσεν τω ιησου

Now when it had become late, there came a certain rich man from Arimathea, by name Joseph, who himself also was a disciple of Jesus; this man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given up (27, 57. 58). He who asks for the body of the Lord from Pilate was not just anyone whatever, but a man rich with praiseworthy riches.

Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God's sight, seeing he is described as righteous.

"When it was evening etc." In this part, first the burial is treated; second, the veneration; third, the guarding. The second is at "having taken the body, he wrapped it in a clean linen cloth"; the third is at "and the next day etc." Concerning the first, first the condition of the one burying is set forth; second, his petition.

ουτος προσελθων τω πιλατω ητησατο το σωμα του ιησου τοτε ο πιλατος εκελευσεν αποδοθηναι το σωμα

και λαβων το σωμα ο ιωσηφ ενετυλιξεν αυτο σινδονι καθαρα

And having received the body, Joseph wrapped it in a clean linen cloth, and laid it in his own new tomb which he had hewn out in the rock, and rolled a great stone to the door of the tomb and departed (27, 59. 60). In wrapping it in a clean linen cloth and laying it in a new tomb, where no dead man had lain, he was preserving the body of Jesus for an exceptional resurrection.

The linen is grown out of the ground, and is bleached to whiteness with great labour, and thus this signifies that His body which was taken of the earth, that is of a Virgin, through the toil of passion came to the whiteness of immortality.

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

και εθηκεν αυτο εν τω καινω αυτου μνημειω ο ελατομησεν εν τη πετρα και προσκυλισας λιθον μεγαν τη θυρα του μνημειου απηλθεν

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

(Serm. App. 248. 4.) The Saviour was laid in a tomb belonging to another man, because He died for the salvation of others. For why should He who in Himself had no death, have been laid in His own tomb? Or He whose place was reserved for Him in heaven, have had a monument upon earth? He who remained but three days space in the tomb, not as dead, but as resting on His bed?

"And he laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument and went his way." And he states four things about this monument. First, that it was his own. And it was quite fitting that he who died for the sins of others should be buried in the monument of another.

ην δε εκει μαρια η μαγδαληνη και η αλλη μαρια καθημεναι απεναντι του ταφου

The mother of the sons of Zebedee is not mentioned as having sat over against the sepulchre. And perhaps she was able to endure as far as the cross only, but these as stronger in love were not absent even from the things that were afterwards done.

When the Lord's body was buried, and the rest returned to their own places, the women alone, who had loved Him more attachedly adhered to Him, and with anxious care noted the place where the Lord's body was laid, that at fit time they might perform the service of their devotion to him.

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

τη δε επαυριον ητις εστιν μετα την παρασκευην συνηχθησαν οι αρχιερεις και οι φαρισαιοι προς πιλατον

But on the next day, which is after the day of preparation, the chief priests and the Pharisees came together to Pilate, saying: Lord, we have recalled that that deceiver said while he was still alive: after the third day I will rise again.

By the Parasceve is meant 'preparation;' and they gave this name to the sixth day of the week, on which they made ready the things needed for the Sabbath, as was commanded respecting the manna, On the sixth day they gathered twice as much. (Exod.

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

λεγοντες κυριε εμνησθημεν οτι εκεινος ο πλανος ειπεν ετι ζων μετα τρεις ημερας εγειρομαι

('Aug. in Serm.' non occ.) He rose again after three days, to signify the consent of the whole Trinity in the passion of the Son; the three days' space is read figuratively, because the Trinity which in the beginning made man, the same in the end restores man by the passion of Christ.

The Chief Priests although in putting the Lord to death they had committed a heinous crime, yet were they not satisfied unless even after His death they carried on the venom of their malice once begun, traducing His character, and calling one, whom they knew to be guileless, a deceiver.

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

κελευσον ουν ασφαλισθηναι τον ταφον εως της τριτης ημερας μηποτε ελθοντες οι μαθηται αυτου νυκτος κλεψωσιν αυτον και ειπωσιν τω λαω ηγερθη απο των νεκρων και εσται η εσχατη πλανη χειρων της πρωτης

Their fear lest the body should be stolen, the setting a watch on the tomb, and sealing it, are marks of folly and unbelief, that they should have sought to seal up the tomb of One at whose bidding they had seen a dead man raised from the tomb.

Command therefore that the sepulchre be made sure until the third day. For Christ's disciples were spiritually thieves; stealing from the unthankful Jews the writings of the New and Old Testament, they bestowed them to be used by the Church; and while they slept, that is, while the Jews were sunk in the lethargy of unbelief, they carried off the promised Saviour, and gave Him t…

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

εφη δε αυτοις ο πιλατος εχετε κουστωδιαν υπαγετε ασφαλισασθε ως οιδατε

οι δε πορευθεντες ησφαλισαντο τον ταφον σφραγισαντες τον λιθον μετα της κουστωδιας

Matthew27