Lecture 2 — The death of Christ

^27:27^ Then the soldiers of the governor, taking Jesus into the praetorium, gathered together to him the whole cohort; [n. 2346]

^27:28^ and stripping him, they put a scarlet cloak about him. [n. 2347]

^27:29^ And plaiting a crown of thorns, they put it on his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: hail, king of the Jews. [n. 2350]

^27:30^ And spitting upon him, they took the reed, and struck his head. [n. 2353]

^27:31^ And after they had mocked him, they took the cloak off of him, and put on him his own garments, and led him away to crucify him. [n. 2355]

^27:32^ And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross. [n. 2356]

^27:33^ And they came to the place which is called Golgotha, which is the place of Calvary. [n. 2358]

^27:34^ And they gave him wine to drink mixed with gall. And when he had tasted, he would not drink. [n. 2360]

^27:35^ And after they had crucified him, they divided his garments, casting lots; that it might be fulfilled what was spoken by the Prophet, saying: they divided my garments among them; and upon my vesture they cast lots. [n. 2362]

^27:36^ And they sat and watched him. [n. 2365]

^27:37^ And they put over his head, his cause written: THIS IS JESUS THE KING OF THE JEWS. [n. 2366]

^27:38^ Then there were crucified with him two thieves, one on the right hand, and one on the left. [n. 2367]

^27:39^ And those who passed by, blasphemed him, wagging their heads, [n. 2368]

^27:40^ and saying: vah, you who destroy the temple of God, and in three days rebuilds it, save your own self: if you are the Son of God, come down from the cross. [n. 2370]

^27:41^ In like manner also the chief priests, with the scribes and elders mocking, said: [n. 2371]

^27:42^ he saved others; himself he cannot save. If he is the king of Israel, let him now come down from the cross, and we will believe him. [n. 2372]

^27:43^ He trusted in God; let him now deliver him if he will have him; for he said: I am the Son of God. [n. 2374]

^27:44^ And with the same thing the thieves, who were crucified with him, also reproached him. [n. 2375]

^27:45^ Now from the sixth hour there was darkness over the whole earth, until the ninth hour. [n. 2376]

^27:46^ And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? That is: my God, my God, why have you forsaken me? [n. 2381]

^27:47^ And some who stood there and heard, said: this man calls Elijah. [n. 2384]

^27:48^ And immediately one of them, running, took a sponge, and filled it with vinegar; and put it on a reed, and gave him to drink. [n. 2386]

^27:49^ And the others said: wait, let us see whether Elijah will come to deliver him. [n. 2387]

^27:50^ And Jesus again crying with a loud voice, yielded up the spirit. [n. 2388]

^27:51^ And behold the veil of the temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent. [n. 2391]

^27:52^ And the graves were opened, and many bodies of the saints who had slept arose, [n. 2393]

^27:53^ and coming out of the tombs after his resurrection, came into the holy city, and appeared to many. [n. 2396]

^27:54^ Now the centurion, and those who were with him watching Jesus, having seen the earthquake, and the things that were done, were much afraid, saying: indeed this was the Son of God. [n. 2397]

^27:55^ And there were there many women afar off, who had followed Jesus from Galilee, ministering to him; [n. 2399]

^27:56^ among whom was Mary Magdalen, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. [n. 2402]

^27:57^ And when it was evening, there came a certain rich man of Arimathea, named Joseph, who himself was also a disciple of Jesus. [n. 2404]

^27:58^ He went to Pilate, and asked for the body of Jesus. Then Pilate commanded that the body should be delivered. [n. 2406]

^27:59^ And Joseph, taking the body, wrapped it up in a clean linen cloth, [n. 2407]

^27:60^ and 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. [n. 2408]

^27:61^ And there was there Mary Magdalen, and the other Mary sitting over against the sepulchre. [n. 2409]

^27:62^ And the next day, which followed the Day of Preparation, the chief priests and the Pharisees came together to Pilate, [n. 2410]

^27:63^ saying: Lord, we have remembered, that that seducer said, while he was yet alive: after three days I will rise again. [n. 2412]

^27:64^ Command therefore that the sepulchre be guarded until the third day, lest perhaps his disciples come and steal him away, and say to the people: he is risen from the dead; and the last error will be worse than the first. [n. 2413]

^27:65^ Pilate said to them: you have a guard; go, guard it as you know. [n. 2415]

^27:66^ And departing, they made the sepulchre sure, sealing the stone, and setting guards. [n. 2416]

2345. After having dealt with the condemnation, here he treats of the passion and death; second, of the burial, at and when it was evening.

Concerning the first, he does two things. For

first, he recounts what he undeservedly suffered;

second, what he magnificently did, at now from the sixth hour there was darkness.

The first part is in three parts. In

the first, he treats of the soldiers’ mockery;

second, of the crucifixion;

third, of the Jews’ mockery of the crucified one.

The second is at and after they had mocked him; the third, at and those who passed by.

Concerning the first,

first, the mockers are described;

second, the mockery.

2346. It says then, then the soldiers . . . gathered together to him the whole cohort. A cohort means a company of soldiers, and anyone who had judicial power had a cohort of soldiers to carry out his judgment. The praetorium is said to be the place where judgments were carried out. Hence both gentiles and Jews were gathered together to him, that no one might be exempt, because he had to redeem all. For this reason, what is said is fitting: God has concluded all in unbelief, that he may have mercy on all (Rom 11:32). And, they surrounded me like bees (Ps 117:12).

2347. And stripping him, they put a scarlet cloak about him. Here the mockery is described. And

first, as regards clothing;

second, as regards honor;

third, as regards reproach.

The second is at and bowing the knee before him, they mocked him; the third, at and going out, they found a man of Cyrene, named Simon.

2348. One should note that although they had accused him of many things, yet he suffered for nothing else than that he called himself a king, as is found, if you release this man, you are not Caesar’s friend (John 19:12). Hence Pilate was afraid more for this reason. So when they wished to mock him, they put on him the signs of a king. For it is the custom that kings are clothed in purple; and in place of this, they clothed him with a scarlet garment. Likewise, they usually have a crown; and in place of this they made a crown of thorns. Likewise, they usually have a scepter; and in place of this, they gave him a reed.

2349. It says therefore, they put a scarlet cloak about him, i.e., a red one.

But why does Mark say that they clothed him in purple? (Mark 15:17). Augustine resolves it: he said this owing to the likeness of the colors. (Augustine, Agreement Among the Evangelists (CPL 0273), bk. 3, ch. 9.) Or it can be said that although it was scarlet, yet it had something of purple.

By the fact that he was stripped of his own clothes and clothed with another man’s, those heretics are caught up who said that he was not a true man. The cloak can signify Christ’s body, stained with his blood: for he was wounded for our iniquities, he was bruised for our sins (Isa 53:5). Or, it signifies the blood of the martyrs, who washed their robes in the blood of the Lamb (Rev 7:14). Or, the sin of the gentiles.

2350. And plaiting a crown of thorns, they put it on his head. Hence instead of a crown of glory, they imposed on him a crown of indignity; he will crown you with a crown of tribulation (Isa 22:18). These thorns signify the prickles of sinners, which prick their consciences: and Christ received these for us, for he died for our sins (1 Cor 15:3). Or it can be referred to Adam’s curse, where it was said: thorns and thistles will it bring forth to you (Gen 3:18). Hence it signified that this curse was undone.

2351. And in place of a scepter, a reed in his right hand. And it signifies the power of the demons, according to Origen, which Christ tore from their hands; (Origen, Commentary on Matthew series 125.) do you trust in Egypt a staff of a broken reed? (2 Kgs 18:21). For it can signify the uselessness of the gentiles, whom Christ still took to himself; ask of me, and I will give you the gentiles for your inheritance (Ps 2:8). And they are well compared to a reed, because as a reed is bent by every wind, so the gentiles by every error.

Also, a reed is used for writing. Also, for killing with poison. Thus Christ also drew and reckoned the faithful to himself, but the persecutors unto death.

2352. Then he treats of the mockery by honor, and they showed this by deed; hence it says, and bowing the knee before him, they mocked him. And although they did this by way of mockery, yet it signified that every knee should bend before him; in the name of Jesus every knee should bow (Phil 2:10). Then they mocked him by word, saying to him: hail, king of the Jews. And they signify those who profess that they know God: but in their works they deny him (Titus 1:16).

2353. Likewise, they inflicted various indignities, for they spat on his face; I have not turned away my face from them that rebuked me, and spit upon me (Isa 50:6). Likewise, they struck his head as though he were a fool.

And who are those who strike Christ’s head? The head of Christ is God, as is said (1 Cor 11:3). Therefore, those strike Christ’s head who blaspheme Christ’s divinity. The reed signified the Sacred Scriptures. Such men support their error with Sacred Scripture.

2354. And going out, they found a man of Cyrene, named Simon. After the mockery, he treats of the crucifixion, and concerning this he does two things. First, he describes the place of the crucifixion; second, the condition, and the things which were done in that place.

first, he recounts how Christ was led to the place;

second, how the cross was carried;

third, how they arrived at the passion.

2355. And after they had mocked him, they took off, namely the cloak with which they had clothed him.

Note that he is mocked in another’s clothing but led away in his own; which signifies that to be mocked was not his own, but to be killed: for, as is said, he humbled himself, becoming obedient unto death (Phil 2:8). For his strength was made apparent there, the right hand of the Lord has wrought strength (Ps 117:16); he will be led as a sheep to the slaughter (Isa 53:7).

2356. And going out, they found a man of Cyrene. Here he treats of the carrying of the cross. And this signified that he did not wish to suffer in the city, but outside. And the reason is given where it says, wherefore Jesus also, that he might sanctify the people by his own blood, suffered outside the gate (Heb 13:12).

It also agrees with a figure, for, as it is said that the goat which had to be offered for sin was cast outside the camp (Lev 16:19), so also Christ, for he was the people’s sacrifice.

Likewise for our edification, that we might understand that we must go out to him outside our way of life; let us go forth therefore to him outside the camp, bearing his reproach (Heb 13:13). Also, he suffered outside the gate so that the strength of his passion would not be shut up in one nation; he died that all nations might be gathered into one (John 11:52).

2357. Him they forced to take up his cross. Here there seems to be a disharmony, because John says that bearing his own cross, he went forth (John 19:17). There is one solution here according to Jerome, that he carried it at first, but after they left they met Simon, and forced him. (Jerome, Commentary on Matthew (CPL 0590) bk. 27, par. 32.) Origen says that it happened the other way around, that Simon carried it at first, and Christ later. (Origen, Commentary on Matthew, series 126.)

And there is a mystical reason why he carried the cross. For above, **if any man wants to come after me, let him deny himself, and take up his cross, and follow me **(Matt 16:24).

And one should notice that this Simon was a foreigner, and he signified the gentile people, who bore the Lord’s cross; for the word of the cross, to those indeed who perish, is foolishness; but to those who are saved, that is, to us, it is the power of God (1 Cor 1:18). And Simon means ‘obedient’: and the gentile people obeyed; a people, which I knew not, has served me: at the hearing of the ear they have obeyed me (Ps 17:45). And he came from a village. What is called a village in Latin is called a ‘pagos’ in Greek. Hence he who comes from a village is one who came from paganism.

And it is also fitting that it says, of Cyrene, which means ‘inheritance of a reward’; ask of me, and I will give you the gentiles for your inheritance (Ps 2:8). And when it says that they forced him, it signifies those who bear the cross exteriorly; but interiorly they bear it as one who is forced, for they do it not for God’s sake, but for the world’s. And those who are Christ’s, have crucified their flesh, with the vices and concupiscences (Gal 5:24).

2358. Next, the place is set down: and they came to the place that is called Golgotha, which is the place of the skull. Among men, a skull is something said to be stripped bare, as is clear in cemeteries. Hence in Greek it is called ‘kranios’. And some say that Adam was buried in that place. Jerome disproves this, since he was buried in Hebron (Josh 14). (Jerome, Commentary on Matthew (CPL 0590), bk. 27, par. 33.)

And why did he suffer there? One should note that in any city there is a certain place where the condemned are usually tormented: hence it was the place of the condemned.

2359. Then what was done at his crucifixion is recounted. And

first, his drink;

second, his crucifixion;

third, other things which were done.

And concerning the first,

first, what was offered is set down;

second, how he dealt with the thing offered.

2360. It says therefore, and they gave him wine to drink mixed with gall. They wanted all his senses to suffer: his vision suffered by spittle and wakefulness, his hearing by blasphemies and mocking words, his touch because he was scourged; so they desired that his taste should also suffer. And what is said in the Psalm was fulfilled: and they gave me gall for my food, and in my thirst they gave me vinegar to drink (Ps 68:22); and, how then are you turned unto me into that which is good for nothing, O strange vineyard? (Jer 2:21).

But there is a question, for it says that they gave him wine mixed with myrrh (Mark 15:23). One should say that myrrh is most bitter, and wine mixed with gall is bitter. But usually everything bitter is named under the species of gall. So in fact it was wine mixed with myrrh, but it is named by a likeness to gall. And this signified that he bore the bitterness of our sins.

2361. After this, how he dealt with it is set down: and when he had tasted, he would not drink.

But why does Mark say that he did not take it, while here it says that he tasted it? One can say that he only took it to taste it. And this signifies that he tasted death: for he quickly arose, and hardly seemed dead, because he was free among the dead (Ps 87:6).

2362. And after they had crucified him. But one can ask why he wished to die by this death rather than another.

One reason is on the side of those who crucified him, that they wanted him to be defamed by this, in accord with, let us condemn him to a most shameful death (Wis 2:20), and this is the death of the cross. Also, on the part of God’s decree, for Christ willed to be our teacher, that he might give us an example of suffering death. For he suffered death that he might free us through death, as is said (Heb 2:14). But there are many who are quite willing to suffer death, but flee from a base death; so the Lord gave an example, lest they should flee from any kind of death.

Likewise, it fits with the redemption, because he died to satisfy for the sin of the first man: but the first man sinned on a tree; for this reason, the Lord willed to suffer on a tree. For blessed is the wood, by which justice comes (Wis 14:7). Also, Christ was to be exalted through his suffering, so he willed to be lifted up by suffering on the cross. Again, he willed to draw our hearts to himself; and I, if I be lifted up from the earth, will draw all things to myself (John 12:32). Again, that our hearts might be raised up.

2363. They divided his garments. Here are set down the things which were done as an insult to the crucified one. And

first, the division of his garments is set down;

second, the placing of a title over him;

third, the association.

Concerning the first,

first, he sets down the deed;

second, a prophecy.

2364. He says therefore, they divided. Chrysostom says that this was done as a great disparagement. (Chrysostom, Homilies on the Gospel of Saint Matthew, homily 87.) For usually a condemned man was only stripped if he was a most vile man: so, to inflict a great insult on him, they stripped him, that we might learn that we should strip ourselves of every effect of carnal acts.

Matthew passes over when this was done, but John recounts that each soldier took his own part of the other garment; but they cast lots over the seamless tunic (John 19:23).

2365. Then a prophecy is set down: that it might be fulfilled what was spoken by the prophet. The that is not set down causatively, but consecutively, for when Christ suffered it happened that what had been said was fulfilled. And they sat and watched him, namely so that he would not be buried; and they have looked and stared upon me (Ps 21:18).

2366. Then there follows the title: and they put over his head, his cause written. And one should note carefully that what they did in order to shame him fell to his honor. Hence they put . . . his cause, i.e., the cause for which he suffered; it is found written, King of kings and Lord of lords (Rev 19:16). Therefore, when it says, KING OF THE JEWS, this pertains to his honor, because he was going to be king over all nations; but I am appointed king by him over Zion his holy mountain (Ps 2:6).

2367. Then his company is set down: then there were crucified with him two thieves. These were his company, because he was in the middle of two thieves as though an evildoer; hence, and was reputed with the wicked (Isa 53:12). But one was at his right, the other at his left. He took up the cross as a judge: for just as in a judgment one is at the right and the other at the left, so it is here. Hence this signifies the judge of the living and the dead; for which cause God also has exalted him, and has given him a name which is above all names: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:9); your cause has been judged as that of the wicked, cause and judgment you will recover (Job 36:17). Likewise, the fact that one was at the right and the other at the left signifies that Christ suffered for all; yet some believe, and some do not. But we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the gentiles foolishness (1 Cor 1:23). Or, it can be said that some suffer the cross for God’s sake, and these are at the right; while others suffer the cross not for God’s sake, but for the world’s sake, and these are at the left.

2368. Then he treats of the mockery of the crucified one: and those that passed by, blasphemed him, wagging their heads; and

first, he treats of what the people did;

second, of what the rulers did;

third, of what the thieves did.

Concerning the first,

first, he describes the blasphemers;

second, the blasphemies.

2369. First therefore he describes them, at those who passed by, i.e., those going along the road. About such men it says, turn away the path from me, let the Holy One of Israel cease from before us (Isa 30:11). Likewise, they are described at wagging their heads: and they did this for mockery. The head signifies reason, and the feet signify the affections; hence first they moved their affections, then they moved their heads, because they are made foolish in sins.

2370. They laugh at him for three things. First, for words; second, for the works he did; third, for the dignity which he claimed for himself.

About the first, it says, vah, you who destroy the temple of God. Vah is an interjection of derision. For he was already well known, and they did not want to believe; hence Jeremiah says about them, they have laid hold on lying, and have refused to return (Jer 8:5). As though to say: if you wish to rebuild the temple, rebuild yourself; but he could not have rebuilt unless he had first been destroyed; so he first willed that he be destroyed, because he had said this about the temple of his own body.

Then over the work: save your own self, as though to say: you save others, save yourself. But you did not truly save others, nor can you save yourself.

Likewise, over the dignity: if you are the Son of God, come down from the cross. This conditional statement is not a good one, but rather on the contrary, if he is the Son of God, he should be obedient to the Father. For he was obedient unto death (Phil 2:8). Likewise, they should rather say that: if you are the Son of God, ascend, and not come down; no man has ascended into heaven, but he who descended from heaven, the Son of man who is in heaven (John 3:13). They use the same words which the devil used when tempting him, above: if you are the Son of God, cast yourself down (Matt 4:6). For it does not belong to the Son of God to come down: hence the devil was speaking by way of persuasion, desiring to obstruct his passion.

2371. Then there follows the chief priests’ mockery: in like manner also the chief priests . . . mocking. Hence not only the people, but even the chief priests were mocking him. Some are not disturbed if they are condemned by the least of men, but they cannot endure the scorn of the great. For man naturally desires to be honored, and honor comes in testimony to virtue; hence ridicule comes due to disgrace. And these men are described by authority, the chief priests. Likewise by teaching, the scribes. Likewise, by life, since they were Pharisees, who were preeminent in life; I will go therefore to the great men, and I will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have together broken the yoke more, and have burst the bonds (Jer 5:5).

And they say three things:

first, they scoff at the miracles he did;

second, his kingly dignity;

third, that he made himself the Son of God.

2372. As regards the first, they say: he saved others; himself he cannot save. They wished to say: if he saved others, he would have been able to save himself; but he cannot save himself, therefore neither did he save others. But we should argue the other way around: he saved others, therefore he can save himself; but he was able to save himself by rising again, therefore he was also able to save us. He became, to all who obey him, the cause of eternal salvation (Heb 5:9). For these men meant nothing but temporal salvation, while Christ wished to show that eternal salvation should be put first; hence they say, if he is the king of Israel, let him now come down from the cross.

2373. Here they scoff at his kingly dignity, and they make a false promise, and draw a false consequence. For if he is the king of Israel, he should not come down, because he should ascend through the cross; the Lord has reigned from the wood (Ps 95:10), and the government, i.e., the cross, is upon his shoulder (Isa 9:6). Likewise, he did something greater, for he rose from the grave, and yet they did not believe; hence they were lying. Hearken not to the words of the prophets that prophesy to you, and deceive you, and there follows, they speak a vision of their own heart (Jer 23:19).

2374. Likewise, they scoff at the fact that he called himself the Son of God: he trusted in God; let him now deliver him if he will have him. He hoped in the Lord, let him deliver him: let him save him, seeing he delights in him (Ps 21:9). He could have freed him, if he wished; but he did not want to, for he wanted to abandon him to death for a time, that he might gain salvation for us, and honor for himself. Hence what is said, was fulfilled: all curse me (Jer 15:10).

2375. And with the same thing the thieves who were crucified with him also reproached him. But why does it say here that both scoffed at him, while in Luke it says that only one did? (Luke 23:39). Augustine resolves it, saying that sometimes it is the custom in the Scriptures that the plural is set down instead of the singular, as, who . . . closed the mouths of lions (Heb 11:33), i.e., he closed, namely Daniel. (Augustine, Agreement Among the Evangelists (CPL 0273), bk. 3, ch. 16.) And this is a common way of speaking, as it is said that, these peasants have harassed me, even if only one is thus harassing him. This is how Matthew speaks. Or in another way, according to Jerome, that both scoffed at him at first, but one, seeing the miracles he was working, repented. (Jerome, Commentary on Matthew (CPL 0590), bk. 27, par. 44.) And this, as Chrysostom says, was done by divine arrangement. (Chrysostom, Homilies on the Gospel of Saint Matthew, homily 87.) Hence it signifies those who turn back to Christ after many sins.

2376. Now from the sixth hour there was darkness over the whole earth. Above, the Evangelist recounted how the Lord suffered on the cross; here, how he worked great things. And

first, he sets down the things he worked before death;

second, the things he worked after death, at and Jesus again crying with a loud voice, yielded up the spirit.

Concerning the first, he does two things:

first, he recounts darkness falling;

second, the cry, at and about the ninth hour Jesus cried.

2377. It says therefore, now from the sixth hour there was darkness over the whole earth. As Origen recounts, gentiles hearing the Evangelist recount this as a miracle laughed at him, and said that this had happened naturally; (Origen, Commentary on Matthew, series 134.) for this reason they thought that he spoke as one ignorant, since the sun suffered naturally. But this was not a natural eclipse, but a miraculous one. But if you wish to see, hear what Dionysius says, who was twenty-five years old, and studying the heavenly bodies in the city of Heliopolis. (Dionysius the Areopagite, "Letter Seven: to Polycarp," col. 2.) And when they saw it, they marveled, he and Apollonius; and it seemed to them that it was not natural, and they carefully examined four miracles.

First, on the part of the time, for when it was the day on which the Pasch was supposed to take place, it was the fifteenth moon, where the moon stands opposite to the sun; but a natural eclipse comes from a conjoining of the moon to the sun. The second miracle was that when the sun is in the west, the moon should be in the east; but here the course of the moon was changed. Likewise a third sign is that darkening always begins from the western side, because all the planets have a double motion, their own proper motion and a common one. The moon is faster as regards its own proper motion, and when it approaches the body of the sun, it comes from the west; but it was not so here, for it came from the east. The fourth miracle was that a darkening of the sun begins and the illumination returns from the same part; but this did not happen then, for the part it occupied first was the part it left last, for the moon came from the east up to the sun’s body, and then went backwards, hence that part was the first to be illuminated again. And this is why, considering these things, when Paul came he converted himself and later converted his companion. The fifth miracle, which as he says is greater, is that when there is a natural eclipse, it lasts only a little while: for the sun does not suffer, but rather a darkening is caused by the interposition of the moon; but the moon’s body is not bigger than the sun’s, so it has no delay. But this one went on for three hours, and so it was a great miracle.

2378. But Origen asks: if this was such a great miracle, why does not any astronomer describe it?

He responded, and said that this darkening was not universal, but around the land of Judea. (Origen, Commentary on Matthew, series 134.) Or, it says, over the whole earth, namely Judea. A similar way of speaking is when it says, there is no nation or kingdom, where my lord has not sent to seek you (1 Kgs 18:10), for it should be understood as about this nation; so it is here. But Chrysostom says that it is understood as over the whole earth, i.e., over the whole world, because he died for the whole world; (Chrysostom, Homilies on the Gospel of Saint Matthew 88.) so he willed to make it known to all through a sign of the passion. But Dionysius says that he was in Egypt, and he himself saw it, and so he could know that it reached all the way to Asia; hence one should believe him more. (Dionysius the Areopagite, "Letter Seven: to Polycarp," col. 2.)

A certain astronomer does tell of a certain eclipse which happened at the time of Tiberius, but he does not say when, or how long it lasted, or the manner of it; yet one can say that, since it was not then the time for an eclipse, he did not consider carefully the manner. Hence some have said that many clouds were positioned between us and the sun; but others have said the sun withdrew its rays, hence, the sun will go down at midday (Amos 8:9).

2379. But there is a question, because it says here that he was crucified in the sixth hour, while Mark says it was the third hour (Mark 15:25).

One should say that Matthew recounts the history, because he was crucified in the sixth hour, and died in the ninth hour. And this pertains to a mystery, for at noon the sun is in the middle of the sky; and so it befits the Son of God, who is the true sun. But unto you who fear my name, the Sun of justice will arise (Mal 4:2). Likewise it fits with the first man’s transgression, for Adam sinned after noon (Gen 3:8); so Christ willed to make satisfaction in that hour.

2380. Why then does Mark say that it was in the third hour?

One should say that he was crucified in the third hour by the tongue of the Jews, but in the sixth hour by the hands of the soldiers. Likewise, there was darkness for three hours, and it was prefigured by what is written, that Moses stretched out his hands to the sky for three hours, and a darkness was cast over the whole land of Egypt for three days (Exod 10:22). Thus Christ spread out his hands on the cross, and a darkness was cast for three hours, to signify that they were deprived of the light of the Trinity.

2381. And about the ninth hour Jesus cried with a loud voice. Here he sets down Christ’s cry. And

first, the cry is set down;

second, the effect, at and some who stood there.

2382. It says therefore, and about the ninth hour Jesus cried with a loud voice. According to Origen, Christ cries out in a loud voice, and signifies a multitude of mysteries. (Origen, Commentary on Matthew, series 135.) They cried one to another, and said: holy, holy, holy, the Lord God of hosts (Isa 6:3). Hence the one who wants to take it that he cried out from a weariness of death has not understood the mystery. So one should not understand it this way, but since he willed it to be understood that he is equal to the Father, he said in the Hebrew language, Eli, Eli, lamma sabacthani? Also, because he willed to signify that he was foretold by the prophets, and so he spoke the words of the Psalm: O God, my God, look upon me: why have you forsaken me? (Ps 21:2) Hence Jerome says that they are impious who wish to explain this Psalm otherwise than about Christ’s passion. (Jerome, Commentary on Matthew (CPL 0590), bk. 27, par. 46.)

2383. Note that some have understood this badly. Hence you should know that there have been two heresies. There was one which did not hold that the Word was united in Christ, but that the Word stood in place of a soul; and Arius held this. But there was another, that the Word was not united naturally, but through grace, as in any just man, as in the prophets; and this is what Nestorius said. Whence they explained my God, my God, why have you forsaken me? They say that the Word of God said this, and he calls him God, because he is his creature, and he laments because the Word united this creature to himself, and then abandoned him. But this is an impious explanation, because he is always with him; hence the divinity left neither the body nor the soul. Hence, and he who sent me, is with me (John 8:29).

What then? One should say that it is clear from the very manner of speaking that it should be understood as about Christ, for John says of him: I ascend to my Father and to your Father, to my God and your God (John 20:17). He calls him Father, because he is God; he calls him God, because he is man. And so when he says, my God, my God, it is clear that he speaks according as he is a man; this is why he repeats it, to indicate the magnitude of human feeling. And when he says, why have you forsaken me, he speaks by way of similitude, because what we have, we have from God; hence just as when someone is exposed to an evil he is called abandoned, in the same way when the Lord has left a man to fall into the evil of punishment, or of guilt, he is called abandoned. So Christ is called forsaken not as regards the union, nor as regards grace, but as regards the passion; for a small moment have I forsaken you (Isa 54:7). And he says, why? not as though out of weariness, but it can indicate his compassion for the Jews. Hence he only said it after there was darkness; so he wishes to say: why have you willed that I should be handed over to suffering, and that these men should be darkened? Likewise, it indicates astonishment, for the charity of God is astonishing. But God commends his charity towards us; because when as yet we were sinners, according to the time, Christ died for us (Rom 5:8–9).

2384. Then there follows the effect: and some who stood there. And

first, he sets down the effect common on all;

second, the effect on one of them, at and immediately one of them, running.

2385. It says then, and some who stood there and heard, said: this man calls Elijah.

Who were these men? Jerome believes that these were the soldiers, who did not know the Hebrew language, and owing to this thought that he called Elijah, because Elijah was very famous, since he was caught up into heaven (2 Kgs 2:11). (Jerome, Commentary on Matthew (CPL 0590) bk. 27, par. 47.) Or, one can say that these men were Jews, and wished to show by this that Christ is a man, and not God, because he begs for the help of another.

2386. Then the effect on one man is described: and first, it says what he himself did; second, what the others did.

It says therefore, and immediately one of them, running, took a sponge, and filled it with vinegar. It does not say here why he did this, but in John it says that Christ, seeing that everything was finished, said: I thirst (John 19:28). So this man, wishing to satisfy him, gave him the drink of the condemned. Hence what is said in the Psalm was fulfilled, and they gave me gall for my food, and in my thirst they gave me vinegar to drink (Ps 68:22).

2387. One should note that it was wine mixed with myrrh, but it is called gall, or vinegar, because it is bitter. Mystically, the wine mixed with myrrh signifies those who have nothing of the faith. Or vinegar, which comes from the corruption of wine, signifies the corruption of human nature. And Christ drank this bitterness. Or, the vinegar signifies the Jews’ malice. And it is put in a sponge, which is porous, and signifies the carefulness and cunning of the Jews. But he put it on a reed. The reed signifies the Sacred Scriptures; hence they wish to support their malice with Scripture.

And it can be that this man was moved by compassion; hence this man wished to give him help, while the others did not wish to, and so they said: wait, let us see whether Elijah will come to deliver him.

2388. And Jesus again crying with a loud voice, yielded up the spirit. Here he treats of those things which were done after his death. And

first, Christ’s death is set down;

second, the things which were done;

third, the effect.

The second is at and behold the veil of the temple was rent in two; the third, at now the centurion.

Concerning the first, he touches on the death, and the manner of the death.

2389. Three reasons are given for the death. One reason was to show how much he loved us. Augustine: there is no greater reason for love than to be preceded in loving. God commends his charity towards us; because when as yet we were sinners, according to the time, Christ died for us (Rom 5:8–9). (Augustine, Instructing Beginners in Faith (CPL 0297), ch. 4.) Likewise, to teach us to despise death. Through death he destroyed all sins. Likewise, to bear the penalty of Adam’s sin, namely that he might free us from Adam’s sin. For it was said to him, for in whatever day you eat of it, you will die the death (Gen 2:17); he freed us from this death. Likewise since the devil, who is the wielder of death, attacked him who had not deserved it, he lost his power over others; this is why he handed his soul over to death, that he might free us.

2390. Likewise, the condition of the death is indicated: and Jesus again crying with a loud voice, yielded up the spirit.

Some have said that the divinity had died; but this is false, because life cannot die, and God is not only living, but also life. Some have said that the soul died with the body: but this cannot be, because then it could not lay hold of immortality.

Also, one should note that all men die by necessity; but Christ by his own will. Hence it does not say he died, but rather he yielded up, because it was by will, and this indicates power, as is said in another place, I have power to lay it down: and I have power to take it up again (John 10:18).

And he willed to die with a loud voice to indicate that he died by his power, and not out of necessity: for he laid down his soul when he willed, and he took it up when he willed. So it was easier for Christ to lay down his soul and to take it up than for someone else to sleep and wake up. But why was it blamed on them? Because they did what was in them.

2391. And behold the veil of the temple was rent in two. In this part, he treats of the effect:

first, he treats of the things done concerning the temple;

second, of the things done in the elements;

third, of the things done in men.

2392. And it seems that Matthew tells things in an order different from what Luke says (Luke 23:44). Augustine says that Matthew recounts the order of history; and this is clear, because he says, and behold the veil of the temple was rent in two. (Augustine, Agreement Among the Evangelists (CPL 0273), bk. 19, ch. 56.) But in Luke no such thing is found. (Here St. Thomas is not saying that there is no reference to the rending of the temple veil in Luke. Rather, although it is somewhat unclear here, when he says, "in Luke no such thing is found," he is speaking of the Matthean phrase and behold, which Augustine sees as an indication of Matthew's intent to preserve a chronological ordering in his presentation of the passion events.)

And one should note that there were two veils in the temple, as in the tabernacle, for there was a veil inside the holy of holies, and there was another veil which was not in the holies. And these two signified a double veiling, for the interior veiling signified the veiling of the heavenly mysteries, which will be revealed to us: for then we will be like him, when he appears in his glory. The other, which was exterior, signified the veiling of the mysteries which pertain to the Church. Hence this exterior one was split in two, not the other, to signify that those mysteries which pertain to the Church were manifested through Christ’s death; but the other was not divided, because the heavenly secrets still remain veiled. Hence the Apostle: but when they will be converted to the Lord, the veil will be taken away (2 Cor 3:16). Hence through the passion all the mysteries which were written in the law and the prophets were opened, as is said, and beginning at Moses and all the prophets, he expounded to them in all the Scriptures, the things that were concerning him (Luke 24:27).

Or, it signified the dispersion of the Jewish people. And since their glory was in the veil which was torn in two during the Lord’s passion, it signified that the whole glory was cut off from them.

2393. And the earth quaked, and the rocks were rent. Above was set down the miracle which was worked concerning the sacred temple; here he sets down the miracle which was worked concerning the elements. And these things are found to be fitting: first, as regards the power of the passion; second, as regards the effect of salvation; third, as regards the judicial power which Christ merited by suffering.

It is fitting that the earth quaked, because it cannot endure the presence of such great majesty without trembling; hence, he looks upon the earth, and makes it tremble (Ps 103:32). And the rocks were rent, which signified that no power can resist him; and behold the Lord passes . . . overthrowing the mountains, and breaking the rocks in pieces (1 Kgs 19:11). And the graves were opened. Graves are enclosures for dead bodies. Hence it signifies that he burst the bonds of death; O death, I will be your death; O hell, I will be your bite (Hos 13:14). Likewise, death is swallowed up in victory (1 Cor 15:54).

Likewise, it is fitting as regards the effect. The earth quakes when any part of the earth is thrown down. You have moved the earth, and have troubled it: heal you the breaches thereof, for it has been moved (Ps 59:4). Similarly, rocks are broken when hardness of heart is moved to compassion; are not my words, namely about the passion, as a fire . . . and as a hammer that breaks the rock in pieces? (Jer 23:29). Similarly, that graves were opened signifies that those who are dead in sin should rise again; rise you who sleep, and arise from the dead (Eph 5:14).

Likewise it fits with his coming for judgment, for when he comes the earth will be shaken; yet one little while, and I will move the heaven and the earth (Hag 2:7). Again, the rocks are broken, because the loftiness of men is humbled. Also, the graves are opened, because the dead will rise for the judgment; the hour comes, in which all who are in the graves will hear the voice of the Son of God (John 5:28).

2394. Next he treats of the miracle in men. And

first, he touches on the resurrection;

second, the manifestation.

2395. It says therefore, and many bodies of the saints who had slept arose.

There is usually a question about these people, whether they rose again and died again, or did not die. It is agreed that some have arisen and later died, like Lazarus. But one can say about these people that they rose and did not die again, because they rose for the manifestation of Christ’s resurrection, and it is certain that Christ rising again from the dead, dies now no more (Rom 6:9). Also, if they had risen only to die again, it would not have been a kindness shown them but rather an injury; therefore they rose to enter into heaven with Christ.

2396. And coming out of the tombs after his resurrection, came into the holy city. And one should note that although this was said in the description of Christ’s death, yet one should understand that it was said by way of anticipation, because it was done after the resurrection; for Christ is the first begotten of the dead (Rev 1:5).

And they came into the holy city, not because it was holy now, but because it had been before; how is the faithful city, that was full of judgment, become a harlot? (Isa 1:21). Or, it is called holy because holy things were done there. Or, following Jerome, into the holy city, namely the heavenly city, because they went with Christ into glory. (Jerome, Commentary on Matthew (CPL 0590), bk. 27, par. 52–53.) And appered to many. For just as Christ has the power of manifesting himself to whom he wishes, so it should be understood with glorified bodies.

2397. Now the centurion. Here he treats of the effect of the miracles. And

first, on the gentiles;

second, on the women, at and there were there many women afar off.

2398. Concerning the first, he does three things. First, their diligent consideration is set down; second, their fear; third, their true confession of the faith, which came from fear.

It says therefore, now the centurion and they who were with him watching Jesus, having seen the earthquake, and the things that were done, were much afraid.

In Luke, it says that this man was terrified by the fact that Christ expired while crying out (Luke 23:42); but here it says that it was after having seen the earthquake. And Augustine says that this would not be easy to resolve if it did not say, and the things that were done. (Augustine, Agreement Among the Evangelists (CPL 0273), bk. 3, ch. 20.) Now, this man signified the gentile people, who confessed the Lord with a healthy fear; hence, I will say to that which was not my people: you are my people: and they will say: you are my God (Hos 2:24). We have conceived by your face, O Lord, and we have born a spirit of salvation (Isa 26:18).

Then the true confession is set down, at indeed this was the Son of God. By this Arius is confounded, who does not confess that he is truly the Son of God while he is in heaven, whom the centurion confessed while he was dead; this is the true God and life eternal (1 John 5:20).

2399. There follows the women’s devotion: and there were there many women.

And first, they are described with respect to the past, and with respect to the present. In which one should consider that when the people drew back, the women clung to him, so that what is said in Isaiah was fulfilled: I came, and there was not a man (Isa 50:2).

2400. But one should consider that it says here that they stood afar off. Now, John says that they stood by the cross (John 19:25). Augustine says that one can say that there were some women there who were near, and some who were at a distance; (Augustine, Agreement Among the Evangelists (CPL 0273), bk. 3, ch. 21.) except it says it of both, because Mary Magdalen was one of them. (Matthew and Mark name Mary Magdalene as one of the women standing at a distance from the cross, but John locates her near the cross. Following Augustine, St. Thomas explains the discrepancy by suggesting that she was "far off" in comparison to some (i.e. the centurion) but "near" in comparison to others.)

So one should say otherwise, that just as many and few are said relatively, so are near and far: and just as the same thing can be called many and few with respect to different things, so it can be called near and far with respect to different things. Thus one should consider that the centurion and the gentiles were next to the cross; but the women were after them, and the crowds indeed further off. Hence they were near and far, according to different comparisons: far off in comparison to the centurion and the gentiles, but near in comparison to the crowds.

Or one can say that at first they stood near, but when he sent forth the spirit, they stood at a distance.

2401. Also, notice that it says that they had followed Jesus from Galilee, ministering to him. For he to whom angels were ministering permitted that the women minister to him. By this he gave an example to the apostles who were following that they should accept temporal things from those to whom they were ministering spiritual things. And this was an ancient custom, that teachers received the necessary things from the good people whom they taught. But Paul, since he preached to the gentiles, among whom there was not this custom, did not wish to accept anything, lest it seem that he preached for money.

2402. Among whom was Mary Magdalen, and Mary the mother of James and Joseph. Helvidius took an occasion for error from these words, who said that Jesus was born from the seed of Joseph. (Helvidius (not to be confused with the Stoic philosopher Helvidious Priscus) was a leading opponent of monastic celibacy in Rome during the late fourth century. In a now-lost treatise, Helvidius rejected the perpetual virginity of Mary, arguing that Mary engaged in sexual relations with Joseph after the birth of Jesus from which were born children who are referred to in the gospels as the "brothers" of the Lord.) Jerome says to this that there were two Jameses: the Greater, who is called the brother of John, and the Lesser, who was the son of Alpheus, whose mother was also the mother of Joseph. (Jerome, On the Perpetual Virginity of the Blessed Mary (CPL 0609), par. 12.) Hence the woman who was the mother of James the Greater was not the mother of James the Lesser, for it immediately adds and the mother of the sons of Zebedee.

2403. But why does it say, Mary of Cleophas, and Mary of Alpheus? (To clarify, a "Mary of Cleophas" is referenced as present at the cross only in John (19:25) whereas "Mary of Alpheus" appears only in the synoptics (Matt 3:18; Luke 6:15) but not in the crucifixion scene.) Jerome resolves it, that it could have been that this Mary had a husband who had two names: hence he was called Cleophas and Alpheus. (See Jerome, On the Perpetual Virginity of the Blessed Virgin Mary (CPL 0609), par. 13. Jerome in fact does not go so far as to suggest that Mary's husband had two names (although this is surely possible). His point is rather that Mary seems to go by two names. He suggests, moreover, that "Mary of Cleophas" is so surnamed by John "after her father or some relationship of her family or for some other reason" (Jerome, 13).) Or, one can say that first she married Cleophas, and when he died she married Alpheus. Or, one can say that Cleophas was the father, and the mother was called Salome, because Mark says, and Salome (Mark 15:40); hence Salome is the name of a woman.

Hence the error of the teacher in the Gloss on the second chapter of Galatians is clear, that it was the name of a man. ("The Master" is St. Thomas' standard epithet for Peter Lombard. The passage to which St. Thomas refers appears to be from his commentary on the first chapter of Galatians. For the Latin passage in question, see Patrologia Latina 192:101d.) And also the error of the teacher in the histories, because in Greek it has Salomei, which is a feminine ending, which is never found in the masculine.

2404. And when it was evening. In this part,

first, he treats of the burial;

second, of the veneration;

third, of the watch.

The second is at and Joseph taking the body, wrapped it up in a clean linen cloth; the third, at and the next day.

Concerning the first,

first, he sets down the condition of the one who buried him;

second, his request.

2405. Four conditions are set down; hence when it was evening, for it was necessary that the body be removed, so it would not remain on the Sabbath, there came a certain rich man of Arimathea. And he is described by resources, rich; blessed is the rich man who is found without blemish: and who has not gone after gold, nor put his trust in money nor in treasures (Sir 31:8).

But why does he call him rich? One should say that he does not say this for the sake of his praise or boasting, but in this connection, that he was able to obtain the body from Pilate, which one poor man could not have done.

Likewise, he is described by homeland, of Arimathea, which is the same as Rama, which was Samuel’s city of residence. And it means ‘exalted,’ and this man was exalted. Likewise by name, Joseph, which means ‘increasing.’

Likewise, by religion, who himself was also a disciple of Jesus, for he had not fallen away from the faith; if you continue in my word, you will be my disciples indeed (John 8:31).

2406. Then he treats of the obtaining; and first the request is set down, second the obtaining. He went to Pilate, and asked for the body of Jesus. And he is commended, for he went. There follows the obtaining: then Pilate commanded that the body should be delivered.

2407. There follows the description of the burial: and Joseph, taking the body, wrapped it up in a clean linen cloth. And he treats of the veneration, and the burial.

Of the veneration: it was simple veneration, for it was a simple linen cloth. And for this reason, according to Jerome, veneration with excessively big sepulchres is censured. (Jerome, Commentary on Matthew (CPL 0590), bk. 27, par. 59.)

According to a mystery, this linen cloth signifies three things. First, it signifies the clean flesh of Christ: for it comes from flax, which is whitened by great pressure; thus the flesh of Christ through great pressure arrived at the radiance of the resurrection; thus it is written, and thus it behooved Christ to suffer, and to rise again from the dead (Luke 24:46).

Or, it signifies the Church, which has neither spot nor wrinkle (Eph 5:27): and this is signified by the linen, which is woven together out of various fibers.

Likewise, it signifies a clean conscience, where Christ rests.

2408. And laid it in his own new monument. And he says four things about this tomb. First, that it was his own. And it was fitting enough that the one who had died for the sins of others should be buried in the tomb of others. Also, he says, new, for if another body had been placed there, it would not be known who had risen. Also, he says that it was in a rock, not in a tomb built out of different stones, that every false accusation might be removed.

But why not under the ground? The reason was lest it should be thought that the disciples had dragged him out through caves in the ground.

Also, he says that he rolled a great stone. And since it was big, it could not be rolled by a few men, and most of all since there were guards.

2409. Then there follows the women’s devotion. For the women, who were more ardent, followed him all the way to the tomb: hence it says, and there was there Mary Magdalen, and the other Mary. And he does not mention Mary of Zebedee, who was not there, because she did not love as ardently.

2410. And the next day; here he treats of the watch over the tomb: and he does three things:

first, the request is set down;

second, the consent;

third, the execution of the request.

Concerning the first, the time is set down; and the reason; and the request; and the threatening danger.

2411. The time: and the next day, which followed the Day of Preparation. ‘Parasceves’ means ‘preparation.’ For the Jews, who did nothing on the Sabbath, prepared on the day before, and for this reason it was called the Day of Preparation. For even though they might have some solemnity, still a greater observance belonged to the Sabbath, hence they prepared nothing on the Sabbath, due to the commandment, where the Lord commanded that Friday they should collect enough of the manna for two days (Exod 16:22).

Then the chief priests and the Pharisees came together to Pilate, for they intended to persecute him greatly, for it was not enough to persecute him until death, but they intended to persecute him even after death; hence they desired to prevent the resurrection.

2412. But why did they come together? The reason follows: Lord, we have remembered, that that seducer said. They call him a seducer; hence John says that some of them were saying that he is good, but others that he is not, but rather he seduces the crowds (John 7:12). After three days I will rise again. They knew this from what he had said above, that as Jonas was in the whale’s belly three days and three nights: so will the Son of man be in the heart of the earth for three days and three nights (Matt 12:40). And the part is put down for the whole, as was explained above.

2413. Likewise, the request is set down: command therefore that the sepulchre be guarded. The very zeal of the Jews is profitable for us, for certitude: hence the more they meant to do harm, the more they were profitable for the salvation of those who believe. Who catches the wise in their craftiness (Job 5:13), because the Lord turns what they intend into something else.

2414. Then the intention behind the request is set down: lest perhaps his disciples come and steal him away, and say to the people: he is risen from the dead. And in this they prophesied, and so they sinned the more, for they had seen marvelous things, and yet did not believe that he could rise again.

2415. The consent follows: Pilate said to them: you have a guard, i.e., you should have guard, as though to say, it is on you to guard him.

2416. There follows the execution: and departing, they made the sepulchre sure, sealing the stone, and setting guards. Hence it was not enough that they should place guards around, but they also sealed it. Nor was it enough for them that the soldiers should do this, but they even sealed it themselves; the council of the malignant has besieged me (Ps 21:17).