Thomas Aquinas Commentary Matthew 27:27-66

"Then the soldiers of the governor took Jesus into the Praetorium, and gathered unto him the whole band. And they stripped him, and put on him a scarlet robe. And they platted a crown of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, Hail, King of the Jews! And they spat upon him, and took the reed and smote him on the head. And when they had mocked him, they took off from him the robe, and put on him his garments, 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 go [with them], that he might bear his cross. And they were come unto a place called Golgotha, that is to say, The place of a skull, they gave him wine to drink mingled with gall: and when he had tasted it, he would not drink. And when they had crucified him, they parted his garments among them, casting lots; and they sat and watched him there. And they set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then are there crucified with him two robbers, one on the right hand and one on the left. And they that passed by railed on him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. In like manner also the chief priests mocking [him], with the scribes and elders, said, He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him. He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God. And the robbers also that were crucified with him cast upon him the same reproach. Now from the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me? And some of them stood there, when they heard it, said, This man calleth Elijah. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. And the rest said, Let be; let us see whether Elijah cometh to save him. And Jesus cried again with a loud voice, and yielded up his spirit. And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent; and the tombs were opened; and many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many. Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God. And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him: among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee. And when even was come, there came a rich man from Arimathaea, named Joseph, who also himself was Jesus` disciple: this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up. And Joseph took the body, and wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed. And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre. Now on the morrow, which is [the day] after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate, saying, Sir, we remember that that deceiver said while he was yet alive, After three days I rise again. Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first. Pilate said unto them, Ye have a guard: go, make it [as] sure as ye can. So they went, and made the sepulchre sure, sealing the stone, the guard being with them." — Matthew 27:27-66 (ASV)

After relating His condemnation, His Passion and death are treated here; and secondly, His burial is treated, where it is said, And when it was evening, and so on. About the first part, the Evangelist does two things. For firstly, he recounts what Christ undeservedly bore; and secondly, he recounts what He magnificently did, where it is said, Now from the sixth hour, there was darkness. The first part is divided into three parts.

In the first part, he discusses the mocking by the soldiers; in the second part, he discusses the crucifixion; in the third part, he discusses the derision by the Jews. The second part is where it is said, And after they had mocked him; and the third part is where it is said, And they that passed by blasphemed him.

Concerning the first part, first the mockers are described, and second, the mockery is described. Therefore, he says: Then the soldiers of the governor gathered together unto him the whole band. A group of soldiers is called a band (cohort), and anyone who had judicial power had a band of soldiers for executing justice.

The place where judgments were exercised is called a hall (praetorium). Hence, both Gentiles and Jews gathered to Him, so that no one would be guiltless, because all had to be redeemed.

Therefore, what is stated is fitting: God hath concluded all in unbelief, that he may have mercy on all (Romans 11:32). And: They came around me like bees (Psalms 117:12). And stripping him, they put a scarlet cloak about him. Here, His mockery is described. And it is described first concerning His clothing; second, concerning His honor; and third, concerning His disgrace. The second part is where it is said, And bowing the knee before him, they mocked him; and the third part is where it is said, And going out, they found a man of Cyrene, named Simon, and so on.

It should be observed that although they had accused Him of many things, nevertheless, He suffered for no other reason than that He said He was a King, as it is stated: If thou release this man, thou art not Caesar’s friend (John 19:12). Therefore, on this account, Pilate feared more. Therefore, wishing to mock Him, the soldiers put on Him the insignia of a king. For it was customary for kings to be clothed in purple, and these men, in place of this color, clothed Him with a scarlet garment. Likewise, kings customarily had a crown, and in place of this, they made a crown of thorns. Moreover, they customarily had a scepter, and in place of this, they gave Him a staff of a reed. Therefore, he says, And they put a scarlet cloak about him, meaning a red cloak.

But what about what Mark says (Mark 15:17), namely, that they clothed Him with purple? Augustine explained that Mark said this due to the similarity of the color. It can be said that although it was scarlet, it nevertheless did contain some amount of purple.

By the fact that He was stripped of His own clothes and clothed with other clothes, the heretics are reprehended who were saying that He was not a true man. This cloak can signify Christ’s flesh stained with His own blood: He was wounded for our iniquities, he was bruised for our sins (Isaiah 53:5). Or it signifies the blood of the martyrs, who washed their robes in the Blood of the Lamb. Or it signifies the sins of the Gentiles.

And platting a crown of thorns, they put it upon his head. Therefore, instead of a crown of glory, they put upon Him a crown of disgrace. Crown him with a crown of tribulation (Isaiah 22:18). By these thorns are signified the pricks of sins, by which the conscience is wounded; and Christ accepted these for us, because He died for our sins. Or it can be referred to Adam’s curse, where it was said: Thorns and thistles shall it bring forth to thee (Genesis 3:18). Therefore, it was signified that this curse was removed.

And instead of a scepter, they put a reed in his right hand. The power of the devils is signified, according to Origen, which Christ snatched out of their hands: Do not trust in a staff of a reed (2 Kings 18:21). The frailty of the Gentiles can be signified by the reed, which Christ nevertheless assumed: Ask of me, and I will give thee the Gentiles for thy inheritance (Psalms 2:8). And the Gentiles are fittingly compared to a reed, because just as a reed is swayed by every wind, so the Gentiles were swayed into every error. Likewise, they used a reed for writing errors. Furthermore, they used a poisoned reed for killing. In this way, by using a reed, Christ draws the faithful to Himself and enrolls them, but His persecutors, by using a reed, put the faithful to death.

Then the mock-honor is discussed, and they show this by an action; therefore, it is said, And bowing the knee before him, they mocked him. And although they did this mockingly, it nevertheless signifies that every knee is obliged to bend before Him: In the name of Jesus every knee should bow (Philippians 2:10). Therefore, they were mocking with words, saying to Him: Hail, King of the Jews. And by these words are signified those who profess that they know God: but in their works they deny him (Titus 1:16).

Likewise, they offered various insults, for they spat in His face: I have not turned away my face from them that spit upon me (Isaiah 50:6). Similarly, They took the reed and struck his head, as though He were a fool. And who are they who strike Christ’s head? Christ’s head is God, as it is stated in 1 Corinthians 11. Therefore, they strike Christ who blaspheme Christ’s divinity. Sacred Scripture is signified by the reed. Such men confirm their errors with Sacred Scripture.

And going out, they found a man of Cyrene. After His mocking, the crucifixion is discussed; and concerning this, the Evangelist does two things. First, he indicates the place of the crucifixion; and second, he indicates His clothing, and what happened in that place. And first, he recounts how Christ was led to that place; second, he recounts how the Cross was carried; and third, he relates how they came to His Passion. And after they had mocked him, they took off the cloak, namely, the cloak which they had put on Him.

Note that He is mocked in another's garments, but led away in His own garments; this signifies that it was not fitting for Him to be mocked, but rather to be killed; because, as it is stated, He humbled himself, becoming obedient unto death, even to the death of the cross (Philippians 2:8). For His strength appeared in this: The right hand of the Lord hath wrought strength (Psalms 117:16); He shall be led as a sheep to the slaughter (Isaiah 53:7).

And going out, they found a man of Cyrene. Here, the carrying of the Cross is discussed. This signifies that He did not wish to suffer in the city, but outside the city. And the reason is given in Hebrews 13:12, where it is said: Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate. It also befits a figure, because, as it is stated in Leviticus 16, a goat, which was due to be sacrificed for sin, was brought outside the camp; so also Christ was sacrificed outside the camp, because He was the victim for the people.

Likewise, He was brought outside the city for our edification, namely, to make us understand that we should go forth to Him outside our social relationships: Let us go forth therefore to him without the camp, bearing his reproach (Hebrews 13:13). Similarly, He suffered outside the camp so that the power of His Passion would not be limited to one nation; as it is said in John 11, He died to gather together all nations.

Him they forced to take up his cross. Here there seems to be a discrepancy, because in John 19:17 it is stated that he went forth bearing his own cross. Here is a solution according to Jerome, namely, that He first carried the cross, but afterwards, as they were going along, they met Simon, and they forced him to carry the cross, and so on. Origen says that it was the opposite, such that Simon first carried the cross and Christ afterwards.

And there is a mystical reason why Christ carried it first. For it is said above: If any man will come after me, let him deny himself, and take up his cross, and follow me, and so on (16:24). And it should be observed that this Simon was a foreigner, and he signifies the Gentiles, who bore Christ’s cross: The word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God (1 Corinthians 1:18).

And Simon is interpreted to mean ‘obedient,’ and the Gentiles obeyed: A people which I knew not, hath served me: at the hearing of the ear they have obeyed me (Psalms 17:45). And he was coming from a country place. A country place in Latin (pagus) is called a ‘pagos’ in Greek. Therefore, he came from a country place who came from paganism.

It is also fitting that he is called a Cyrenian, because Cyrenian is interpreted to mean ‘the inheritance of a reward’: Ask of me, and I will give thee the Gentiles for thy inheritance (Psalms 2:8). And what he says, namely, that they forced him, signifies those who outwardly bear their cross; inwardly, however, they bear it by force, because they do not bear it for God's sake but for the world's sake. They that are Christ’s have crucified their flesh, with the vices and concupiscences (Galatians 5:24).

Afterwards, the place is described: And they came to the place that is called Golgotha, which is the place of Calvary. Calvary means ‘a bare skull’ in common speech, as is found in cemeteries. Therefore, it is called in Greek Kranion. And some say that Adam was buried in that place. Jerome refutes this, saying that Adam was buried in Hebron, as it is stated in Joshua 14.

And why did He suffer there? It should be observed that in every city there is some place where the condemned are customarily tortured; therefore, the place of the condemned was there.

Then it is told what happened during His crucifixion. And first, His drinking is described; second, His crucifixion is described; and third, other things that happened are described. Concerning the first point, what was offered for Him to drink is first described; and second, how He reacted to what was offered is described. Therefore, he says: And they gave him wine to drink mingled with gall.

They wanted all His senses to suffer: His sight suffered from the spittle and the vigils; His hearing suffered from the blasphemies and words of mockery; His sense of touch suffered, because He was scourged; therefore they wanted His sense of taste to suffer. And what is said was fulfilled: And they gave me gall for my food, and in my thirst they gave me vinegar to drink (Psalms 68:22); and: How then art thou turned unto me into that which is good for nothing, O strange vineyard? (Jeremiah 2:21).

But there is a question: why in Mark 15 is it stated that they gave Him wine mingled with myrrh? It should be said that myrrh is very bitter, and wine mixed with gall is bitter. But it is the custom that every bitter thing be classified as gall. Therefore, in reality there was wine mingled with myrrh, but it is nevertheless called gall due to its likeness. And this signified that He bore the bitterness of our sins.

Afterwards it is described how He reacted, for it is said, And when he had tasted, he would not drink.

But why does Mark say that He did not take it, while Matthew here says that He tasted it? It can be said that He did not take it, except to taste it, and this signifies that He tasted death: for since He rose quickly from the dead, He was scarcely seen to be dead, because He was free among the dead (Psalms 87:6).

And after they had crucified him, and so on. But it can be asked why He preferred to die this kind of death. One reason is from the perspective of His crucifiers, because they wished that He would be defamed by this kind of death, according to what is written: Let us condemn him to a most shameful death, and so on , and this is the death of the cross.

Likewise, another reason is due to God’s ordination, because Christ wanted to be our teacher by giving us an example of suffering death. Therefore, He suffered death to free us by His death, as it is stated in Hebrews 2. Now many wish to suffer death well, but shrink from a shameful death; therefore, the Lord gave an example, so that they would not shrink from any kind of death.

Moreover, it was fitting for the redemption, because it was fitting for the satisfaction for the sin of the first man. Now the first man sinned in relation to wood; for that reason, the Lord willed to suffer on wood: Blessed is the wood, by which justice cometh . Furthermore, Christ was exalted by His Passion; therefore, He willed to be raised up by His Passion on the Cross.

Similarly, He wanted to draw our hearts to Him: If I be lifted up from the earth, will draw all things to myself (John 12:32). Again, He was elevated upon the Cross so that our hearts might be elevated.

They divided his garments. Here are described the things that happened to the dishonor of the One crucified. And first, the division of His garments is described; second, the posting of His cause is described; and third, His companionship is described. Concerning the first part, the Evangelist first describes the deed; and second, he cites a prophecy.

Therefore, he says, They divided. Chrysostom says that this was done as a great insult. For it was customary that the condemned was not stripped unless he were a man of very little worth; therefore, so that they might greatly insult Him, they stripped Him, so that we might be instructed that we should strip ourselves of every affection for carnal acts.

Matthew passes over when this was done, but John tells when it was done in John 19, where he says that each soldier took his part from another garment; but for His seamless coat they cast lots. Then a prophecy is cited: That it might be fulfilled which was spoken by the prophet. The word that is not used causatively but consecutively, because when Christ suffered, it happened that what was said was fulfilled.

And they sat and watched him, and so on, so that He might not be buried: And they have looked and stared upon me (Psalms 21:19).

Then the superscription follows: And they put over his head his cause written, and so on. And it should be noted that this superscription, which they made with an intention to dishonor Him, turned to His honor.

Therefore, they put his cause, meaning the reason why He was suffering; in Revelation the writing is found: King of kings and Lord of lords (Revelation 19:16). Therefore, what it says, King of the Jews, pertains to His honor, because He was about to be the King over all nations: But I am appointed king by him over Sion, his holy mountain (Psalms 2:6).

Then His companionship is described: Then were crucified with him two thieves. This was His companionship, because He was in the middle of two thieves as a criminal; therefore: He was reputed with the wicked (Isaiah 53:12). He received His Cross as a judge: for as in a judgment some are on the right hand and others are on the left hand, so it is here. Therefore, this signifies that He is the Judge of the living and the dead.

For which cause, God also hath exalted him and hath 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 (Philippians 2:9–10); Thy cause hath been judged as that of the wicked, cause and judgment thou shalt recover (Job 36:17).

Likewise, the fact that one thief was on His right and the other on His left side signifies that Christ suffered for all men; but, nevertheless, some believe, and others do not: But we preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness (1 Corinthians 1:23). Or it can be said that some men endure the cross for God's sake, and these are on His right side; others, however, endure the cross not for God's sake, but for the world's sake, and these are on His left.

Then the mockery of Him crucified is discussed: And they that passed by blasphemed him. And first, the mockery that He received from the people is discussed; second, that which He received from the chief priests; and third, the mockery that He received from the thieves is discussed.

Concerning the first part, he first describes the blasphemers, and second, he describes the blasphemies. Therefore, he first describes the blasphemers when he says, they that passed by, meaning going off the road; about such men it is said: Turn away the path from me, let the Holy One of Israel cease from before us (Isaiah 30:11). Likewise, they are described in that they were wagging their heads, and they were doing this to make fun of Him. By the head, reason is signified, and by the feet, one’s affections are signified; therefore, first they moved their affections to evil, and afterwards, they moved their heads, because they were made senseless in their sins.

They mocked Him in three ways. First, they mocked Him concerning His words; second, they mocked Him concerning the works that He performed; and third, they mocked Him concerning the dignity which He appropriated to Himself. Concerning the first point, he describes their mockery concerning His words: Vah, thou that destroyest the temple of God, and so on. ‘Vah’ is an interjection of derision. His words were already well-known, and they did not want to believe; therefore, it is said concerning these men: They have laid hold on lying, and have refused to return (Jeremiah 8:5). It is as if they said: ‘If you want to rebuild the Temple, rebuild yourself’; but He could not rebuild it unless it is first destroyed; therefore, He first wished that it be destroyed, because He had said this about the temple of His Body.

Next, they mock Him concerning His works: Save thy own self. It is as if they were to say: ‘You saved others, save yourself. But you did not truly save others, and neither can you save yourself.’ Likewise, they mocked Him on account of His dignity, because they said, If thou be the Son of God, come down from the cross. This conditional statement is not good; no, rather, if He is the Son of God, He should be obedient to His Father, for He became obedient unto death (Philippians 2:8).

Moreover, they should have said instead: ‘If you are the Son of God, ascend, and do not come down’: No man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven (John 3:13). They use the same words which the devil used when he was tempting Him: If thou be the Son of God, cast thyself down (Matthew 4:6). For it does not belong to the Son of God to come down; therefore, they were speaking by diabolical persuasion, as the devils were willing to impede His Passion.

Then the Evangelist continues concerning the mockery of the chief priests: In like manner also the chief priests, with the scribes and ancients, mocking, and so on. Therefore, not only the people, but the leading men, were mocking Him. A person is not greatly troubled if condemned by the lowliest men, but is unable to bear the derision of more important men, for a man naturally desires to be honored; for honor occurs in recognition of virtue. Therefore, mockery occurs on account of reproach.

And these men are described by their authority, for some were chief priests. Likewise, they are described by their teaching, for some were scribes. Similarly, they are described by their manner of life, for some were Pharisees, who were preeminent in their manner of life: I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have altogether broken the yoke more, and have burst the bonds (Jeremiah 5:5).

And they say three things. First, they reproach the miracles that He performed; second, they reproach His royal dignity; and third, they reproach the fact that He made Himself the Son of God. Regarding the first point, they say: He saved others: himself he cannot save. They wished to say: ‘If He saved others, He would be able to save Himself; but He is unable to save Himself: therefore, neither did He save others.’ But we, on the contrary, should argue: ‘He saved others, therefore He can save Himself; but He was able to save Himself by rising from the dead: therefore, He will be able to save us.’ He became, to all that obey him, the cause of eternal salvation (Hebrews 5:9).

Therefore, these men merely sought temporal salvation; Christ, however, wished to show that one should prefer eternal salvation; therefore, they say: If he be the king of Israel, let him now come down from the cross. Here, they reproach His royal dignity, and they make a false promise, and they draw a false conclusion, because if He is the king of Israel, He should not come down, because He should ascend by the cross: The Lord hath reigned from a tree (Psalms 95:10), and The government (meaning the Cross) is upon his shoulder (Isaiah 9:6). Likewise, He did something greater, namely, that He rose from the tomb, and they still did not believe; therefore, they were liars: Hearken not to the words of the prophets that prophesy to you, and deceive you (Jeremiah 23:16); and the verse continues: For they speak a vision of their own heart.

Likewise, they reproach the fact that He said that He is 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 delighteth in him (Psalms 21:9). He was able to deliver Himself, if He so wished; but He did not wish to do so, because God wanted Him to expose Himself at the time of His death, in order to procure salvation for us and honor for Himself. Therefore, what was said was fulfilled: All curse me (Jeremiah 15:10).

And the selfsame thing the thieves reproached him with. But why is it said here that both reproached Him? In Luke 23, on the other hand, it is said that only one reproached Him. Augustine solves the question, saying that sometimes it is the custom in Scripture that the plural is used for the singular, as in Hebrews 2:33: They stopped the mouths of lions, meaning, he stopped the mouths of lions, namely, Daniel. It is a manner of speaking, as when it is said: ‘The peasants were hostile to me,’ even if only one peasant attacked him. Matthew is speaking in this manner here. Alternatively, according to Jerome, at the beginning both thieves reproached Him; but one, seeing the miracles that He was working, repented.

And this, as Chrysostom says, happened by a divine dispensation. Therefore, those are signified who, after many heinous crimes, return to Christ.

Now from the sixth hour, there was darkness over the whole earth. Previously, the Evangelist told how the Lord suffered on the Cross; here, he tells how He performed marvelous works. And first, he describes the works that He performed before His death; and second, he describes the works that He performed after His death, where it is said, And Jesus again crying with a loud voice, yielded up the ghost. Concerning the first point, he does two things. First, he tells of the darkening that occurred; and second, he tells of the cry, where it is said, And about the ninth hour, Jesus cried.

Therefore, he says: Now from the sixth hour, there was darkness over the whole earth. As Origen relates, the Gentiles, hearing this Gospel being recited as supporting a miracle, scoffed at it and said that this had happened naturally; therefore, they supposed what an ignorant person would say, namely, that this happened because the sun naturally underwent an eclipse. But this eclipse was not natural, but miraculous. But if you wish to see that this is so, listen to what Dionysius says, who was twenty-five years old and was studying the stars in the city of Heliopolis.

And while he was looking, he and Apollonius were astonished; and it seemed to them that the eclipse was not natural, and they considered four miraculous things.

1. From the time: because it was the day on which the Passover should occur, it was the fifteenth day of the month, when the moon is in opposition to the sun, but a natural eclipse happens due to the conjunction of the moon with the sun.
2. 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.
3. The third sign is that the darkening always begins from the western part, because all planets have a double motion, proper and common. The moon, regarding its proper movement, is faster, and when it comes to the body of the sun, it comes from the west; but it was not so in this case, because it came from the east.
4. A fourth miracle was that from the same direction the darkness begins, the illumination also returns; but this was not then the case, because that portion which it first occupied, it left last. This was because the moon came from the east towards the body of the sun, and then went backwards; therefore, the portion last occupied was first illuminated.

And, therefore, Dionysius, considering these things, at the coming of Paul, converted and, afterwards, he converted his companion. The fifth miracle, which is greater, as [Chrysostom] says, is that when there is a natural eclipse it lasts a short duration. For the sun itself is not darkened, but it becomes dark by the interposition of the moon; but the body of the moon is not larger than the body of the sun, therefore, an eclipse does not last long. But this eclipse lasted three hours, and, therefore, it was a great miracle.

But Origen asks: ‘If this were such a great miracle, why did no astrologist record it?’ He answers and said that this darkness was not universal, but near the land of Judea. Or it is said that it was over the whole earth, namely, over Judea.

There is a similar manner of speech when it is said: There is no nation or kingdom, and so on. Or these words should be understood as concerning that nation, so also here. But Chrysostom says that over the whole earth is understood as meaning over the whole world, because He was dying for the whole world; therefore, He wanted to become known by a sign of the Passion.

But Dionysius says that he was in Egypt and he saw this sign, and in this way, he was able to understand that it extended as far as Asia; therefore, he is to be believed more. A certain astronomer tells of a particular eclipse that happened during the time of Tiberius, but he does not say when, or how long it lasted, or why it happened; yet, it can be said that because it was not then time for an eclipse, they did not consider its manner carefully.

Therefore, some men said that many clouds were interposed between us and the sun; others, however, said that the sun withdrew its rays; therefore: The sun went down at midday (Amos 8:9).

But there is a question, because here it is said that He was crucified at the sixth hour, but Mark says that it was at the third hour (Mark 15). It should be said that Matthew recounts that Christ was crucified at the sixth hour, and that He died at the ninth hour. This befits a mystery, because at the sixth hour, the sun is in the middle of the sky; therefore, it befits the Son of God, who is the true Sun: Unto you that fear my name, the Sun of justice shall arise (Malachi 4:2). Likewise, it befits the transgression of the first man, because Adam sinned in the afternoon (Genesis 3); therefore, Christ wished to make satisfaction for this transgression at the same hour.

Why, therefore, does Mark say that it was at the third hour? It should be said that He was crucified at the third hour by the tongues of the Jews, but at the sixth hour He was crucified by the hands of the soldiers. Likewise, there were three hours of darkness, and this was prefigured by what is written in Exodus 10:22, namely, And Moses stretched forth his hand towards heaven: and there came horrible darkness in all the land of Egypt for three days. So Christ extended His hands on the Cross, and there was darkness for three hours, to signify that they were deprived of the light of the Trinity.

And about the ninth hour, Jesus cried with a loud voice. Here the author relates Christ’s cry. First, His cry is related; and second, its effect is related, where it says, And some that stood there, etc. He says, therefore: And about the ninth hour, Jesus cried with a loud voice. According to Origen, Christ cried with a loud voice, and it signifies many mysteries. The seraphim cried one to another, and said: Holy, holy, holy, the Lord God of hosts (Isaiah 6:3). Therefore, whoever wishes to interpret this as meaning that He cried due to the weariness of death does not understand the mystery; therefore, it should not be interpreted this way. And because He wanted to make it understood that He is equal to His Father, He said with a loud voice in the Hebrew language, Eli, Eli, lamma sabacthani? Similarly, by this, it should be understood that He wanted to signify that this was foretold by the prophets; therefore, He said the words, My God, look upon me: why hast thou forsaken me? (Psalms 21:2). Therefore, Jerome says that those who wish to expound this psalm otherwise than relating to Christ’s Passion are wicked.

Observe that some have misunderstood these words. Therefore, you should know that there were two heresies. One did not affirm that in Christ the Word was united to the soul, but instead asserted that the Word took the place of the soul, and Arius asserted this. Others, however, held that the Word was not naturally united to the soul, except by grace, as in a just man, as in the prophets, and Nestorius said this. Therefore, they were expounding the words My God, My God, why hast thou forsaken me? as follows: They say that the Word of God said this because Christ is His creature, and it follows that this Word caused Christ to be united to Himself, and, afterwards, forsook Him.

But this is an impious explanation, because God is always with Him; therefore, His Divinity did not leave His flesh, nor did it leave His soul. Therefore, it is said in John 8:29: He that sent me is with me. What then do these words mean? It should be said that by this manner of speech, it is clear what should be understood concerning Christ, for it is said concerning Him: I ascend to my Father and to your Father, to my God and to your God (John 20:17).

He calls Him His Father because He is God; He calls Him His God because He is man. Therefore, when He says, My God, My God, etc., it is clear that He is speaking as a man; therefore, He groans to express the greatness of His human suffering. And what is said, Thou hast forsaken me, is said as a similitude. This is because what we possess, we possess from God. Therefore, just as when someone is exposed to some evil, they are said to be abandoned, so also when the Lord abandons a person to fall into the evil of pain or the evil of guilt, they are said to be abandoned. Therefore, Christ is said to be abandoned not in regard to His union with God, nor in regard to His grace, but in regard to His suffering: For a small moment have I forsaken thee (Isaiah 54:7).

And He says, Why?, not out of weariness, but it can indicate His compassion toward the Jews; therefore, He did not speak until after it became dark. Therefore, He wishes to say: ‘Why did you want Me to be handed over to suffering, and these Jews to be darkened?’ Likewise, He said this to indicate His admiration, for God’s charity is admirable: God commendeth his charity towards us: because when as yet we were sinners according to the time Christ died for us (Romans 5:8–9).

Then the effect of His cry follows, where it says: And some that stood there, etc. First, the common effect upon all is related; and second, the effect upon one of them is related, where it says, And immediately one of them running. He says, therefore: And some that stood there and heard said: This man calleth Elijah.

Who were these men? Jerome says that they were the soldiers, who did not know the Hebrew language and, because of this, they supposed that He was calling Elijah, because Elijah was very famous, since he was taken into heaven as it is stated in 2 Kings 2. Or it can be said that they were Jews, and they wished by this to show that Christ was a man, and not God, who was asking for the help of another.

Then the effect of His cry upon one man is related: first, what he did is told; and second, what others did is told. He says, therefore: And one of them took a sponge and filled it with vinegar. Why he did this is not said here, but in John 19:28, namely, that Christ, seeing that all things were accomplished, said, I thirst. Therefore, this man, wishing to satisfy Him, gave Him the drink of the condemned. Therefore, what is said was fulfilled: And they gave me gall for my food, and in my thirst they gave me vinegar to drink (Psalms 68:22).

It should be observed that it was wine mixed with myrrh, but it is called gall and vinegar because it had a bitter taste. Mystically, wine mixed with myrrh signifies those who have no faith. Or vinegar, which is produced by the corruption of wine, signifies the corruption of human nature. Now Christ drank this bitterness. Or, by vinegar, the Jews’ malice is signified. It is put into a sponge, which is hollow, and this signifies the deceits and hypocrisies of the Jews. But they put it on a reed. By the reed, Sacred Scripture is signified; therefore, they wanted to confirm their malice by Scripture.

And it can be that this man was motivated by compassion; therefore, this man wanted to help Him, but the others were unwilling. Therefore, they said: Let be. Let us see whether Elijah will come to deliver him.

And Jesus again crying with a loud voice, yielded up the ghost. Here, the discussion concerns those things that happened after His death. First, Christ’s death is related; second, the things that happened after His death are related; and third, the effect of the events is related. The second part is where it says, And behold the veil of the temple was rent; and the third part is where it says, Now the centurion, etc.

Regarding the first point, His death and the manner of His death are treated. Three reasons for His death are given: one reason was to show how much He loved us. Augustine says: “There is no greater reason for love than to be loved first.” God commendeth his charity towards us: because when as yet we were sinners according to the time, Christ died for us (Romans 5:8–9).

Likewise, He died to teach us to disregard death. By His death, He destroyed all sin. Similarly, He died to take away the punishment of Adam’s sin, namely, so that He might free us from Adam’s sin.

For it was said to him: In what hour soever thou shalt eat of it, thou shalt die the death (Genesis 2:17). From this death, He delivered us. Moreover, He died because the devil, who is the author of death, had assaulted Him who did not deserve to die; therefore, the devil lost his power over other men. Therefore, He delivered His own soul unto death, to free our souls. Again, by His death, His mortal condition is indicated: And crying with a loud voice, He yielded up the ghost.

Some have said that the divinity had died; but this is false, because life cannot die, for God is not merely living, but is even life itself. Others said that His soul died with His body, which cannot be, because death would not have been able to take hold of immortality. Likewise, it should be noted that all men die out of necessity; Christ, however, died by His own will. Therefore, the Evangelist does not say, ‘He died,’ but, He yielded up, because it was from His will. This indicates His power, as it is said elsewhere: 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 own power and not out of necessity; therefore, He laid down His life when He willed, and He took it up again when He willed. Therefore, it was easier for Christ to lay down His life and to take it up again than it is for a man to fall asleep and to wake up. But why, then, was His death imputed to them? It is because they did all that they could do to cause Him to die.

And behold the veil of the temple was rent, etc. In this part, the effects of His death are treated. First, those things that happened regarding the Temple are treated; second, those things that happened in the elements are treated; and third, those things that happened among men are treated. And it should be noted that Matthew recounts these events in a different order than Luke. Augustine says that Matthew recounts them in the historical order, and this is evident, because he says: And behold the veil of the temple was rent. In Luke, however, nothing about this is found.

And it should be observed that in the Temple there were two veils, namely, in the tabernacle; there was the veil within the Holy of Holies, and there was another one, which was not in the Holy of Holies. These two veils signify a twofold veiling, because the inside veil signifies the veiling of heavenly mysteries, which will be revealed to us: for then we shall be like Him, when His glory shall have appeared. The other veil, which was outside, signifies the veiling of mysteries which pertain to the Church. Therefore, the outer veil was rent, but the other one was not, to signify that mysteries which pertain to the Church were made known by Christ’s death; but the other veil was not rent, because heavenly secrets still remain veiled.

Therefore, the Apostle says: But when Israel shall be converted to the Lord, the veil shall be taken away (2 Corinthians 3:16). Therefore, by the Passion, all mysteries, which were written in the Law and the prophets, were opened, as it is stated: 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 the rending of the veil signifies the dispersion of the Jews. And because their glory was in the veil that was rent at the Lord’s Passion, it signified that all glory had departed from them.

And the earth quaked and the rocks were rent, etc. Above, a miracle was related which happened regarding the Temple; here, the Evangelist relates a miracle that happened regarding the elements.

And these events are found to be fitting, first, in relation to the power of the Passion; second, they are fitting in relation to the effect of salvation; and third, they are fitting in relation to the judicial power that Christ merited by suffering. It is fitting that the earth quaked, etc., because one is unable to sustain the presence of such majesty without trembling; therefore: He looketh upon the earth, and maketh it tremble (Psalms 103:32). By this earthquake, it is signified that no power can resist Him: The Lord passeth overthrowing the mountains, and breaking the rocks in pieces (1 Kings 19:11). The monuments are tombs of dead bodies. Therefore, it is signified that He burst the bonds of death: O death, I will be thy death (Hosea 13:14). Likewise: Death is swallowed up in victory (1 Corinthians 15:54).

Similarly, it is fitting in relation to the effect of His Passion. The earth is moved when anything earthly is cast away: Thou hast moved the earth, and hast troubled it: heal thou the breaches thereof, for it has been moved (Psalms 59:4). Similarly, the rocks are rent when the hardness of hearts is moved to compassion: My words are as a fire, saith the Lord: and as a hammer that breaketh the rock in pieces (Jeremiah 23:29). Moreover, that the monuments were opened signifies that those dead in their sins should rise: Rise, thou that sleepest, and arise from the dead (Ephesians 5:14).

Again, it befits the Person coming to judgment that when He comes, the earth will be moved: Yet one little while, and I will move the heaven and the earth (Haggai 2:7). Furthermore, the rocks are rent, because all haughtiness of men will be brought down. Likewise, the monuments will be opened, because the dead will come to judgment: The hour cometh wherein all that are in the graves shall hear the voice of the Son of God (John 5:28).

Afterwards, a miracle in relation to men is related. First, he mentions the Resurrection; and second, he mentions the appearance of those resurrected. He says, therefore: And many bodies of the saints that had slept arose.

Concerning these bodies of the saints, the question is usually raised whether or not they were going to die again. It is undisputed that some men rose again after they had died, such as Lazarus. But concerning these men, it can be said that they rose so as not to die again, because they rose to demonstrate Christ’s Resurrection. Now it is certain that Christ, rising from the dead, will now die no more. Likewise, if they had risen only to die again, it would not have been beneficial for them, but rather detrimental; therefore, they rose as those who were about to go with Christ into heaven.

And coming out of the tombs after his resurrection, came into the holy city. And note that although this was said at Christ’s death, nevertheless, it is understood to be said in anticipation, because it happened after Christ’s Resurrection, for Christ is the first begotten of the dead (Revelation 1:5). And they came into the holy city, not because it was then holy, but because it had been holy before: How is the faithful city, that was full of judgment, become a harlot? (Isaiah 1:21). Or it is called holy because holy things were conducted there. Or, according to Jerome, it says into the holy city, namely, the heavenly city, because they came with Christ in glory, and appeared to many. For just as Christ has the power to show Himself to whomever He wills, so it is understood concerning glorified bodies.

Now the centurion, etc. Here the effects of the miracles are treated. First, the effect on the Gentiles is treated; and second, the effect on the women is treated, where it says, And there were there many women. Regarding the first point, he does three things. First, the centurion’s careful consideration is related; second, his fear is related; and third, his true confession of the faith, arising from his fear, is related. He says, therefore: Now the centurion and they that were with him watching Jesus, having seen the earthquake and the things that were done, were sore afraid.

In Luke it is said that this fear was due to the fact that Christ died crying out; here, however, it is said that having seen the earthquake they were afraid. And Augustine says that it would not be easy to solve this question except that he said, And the things that were done. Now this centurion represents the Gentile nations, which confessed Christ with a salutary fear; therefore: I will say to that which is not my people: Thou art my people: and they shall say: Thou art my God (Hosea 2:24). I will call a nation, not my nation (Romans 9:25). In thy presence, O Lord, we have conceived, and have brought forth the spirit of salvation (Isaiah 26:17–18).

Then the centurion’s true confession is related, where it says, Indeed this was the Son of God. By these words, Arius is confounded, who did not confess Him who exists in heaven to be the Son of God, whom the centurion confessed at His death: This is the true God and life eternal (1 John 5:20).

The devotion of the women follows: And there were there many women, etc. They are described by past events, and then in regard to present events. In this, it should be considered that when the crowd left, the women held fast, so that what was said was fulfilled: No man remained with me (Isaiah 50:2).

But it should be considered that here it is said that they stood afar off. John, however, says that they stood by the cross, etc. (John 19:25). Augustine says that it could be said that some women were nearby, and others were far away; unless it is said that they were in both places, because Mary Magdalene was one woman who was in both places. Therefore, it should be said otherwise: that just as many and few are said relatively, so too are near and far. And just as the same thing can be called many and few regarding different things, so also near and far. In this way, it should be considered that the centurion and the Gentiles were near the Cross; but the women were behind them, while the crowds were farther away. Therefore, according to different comparisons, they were far and near: far in comparison to the centurion and the Gentiles, and near in comparison to the crowds. Or it can be said that first they stood near, but when He yielded up the ghost, they stood far off.

Likewise, observe what he says, that they had followed Jesus from Galilee, ministering unto him. For He, to whom the angels minister, permitted Himself to be ministered to by women. In this He gave a lesson to the Apostles following Him, that they should receive temporal things from those to whom they would minister spiritual things. And this was the ancient custom, that teachers of spiritual things received what they needed from good men whom they taught. But Paul, because He was preaching to the Gentiles, among whom this custom did not exist, lest he seem to be preaching for money, did not wish to receive anything.

Among whom was Mary Magdalen and Mary the mother of James, etc. From these words, Helvidius found an occasion for error, which was that Jesus was born of the seed of Joseph. To this, Jerome says that there were two Jameses: there was James the Greater, who was the brother of John, and James the Less, who was the son of Alpheus, whose mother was also the mother of Joseph. Therefore, the former Mary, who was the mother of James the Greater, was not the mother of James the Less, because it is immediately added: And the mother of the sons of Zebedee.

But what is meant by what is said: “Mary of Cleophas” and Mary “of Alpheus”? Jerome resolves the question, saying that it could have been that Mary had a husband who had two names; therefore, he was called both Cleophas and Alpheus. Or it can be said that first she married Cleophas, and when he had died, she married Alpheus. Or it can be said that Cleophas was James’ father and his mother was called Salome, because he says Mary and Salome (Mark 15:40); therefore, Salome is the name of a woman. Therefore, the error of the Master appears in his gloss on the second chapter of Galatians, namely, that Salome was the name of a man. And the Magister Historiarum says that in Greek the name is Solomei, which has a feminine ending that is never found in a masculine name.

And when it was evening, etc. In this part, the burial of Christ is treated; second, the great respect shown to His body is treated; and third, the guarding of His body is treated. The second part is where it says, And taking the body wrapped it up in a clean linen cloth; and the third part is treated where it says, And the next day, etc.

Regarding the first part, the traits of the one burying are related; and second, his request is related. Four traits of the one burying are set forth; therefore, When it was evening (because it was fitting that He be taken down, lest He remain there on the Sabbath), there came a certain rich man of Arimathea.

And he is described by his resources, that he was rich: Blessed is the rich man that is found without blemish: and that hath not gone after gold, nor put his trust in money nor in treasures .

But why does he say that he is rich? I reply that he does not say this for his praise or for flattery, but because he could make a request to Pilate, which a poor man would have been unable to do.

Likewise, he is described by his place of origin, for he was of Arimathea, which is the same place as Ramatha, Samuel’s place of origin. And it means ‘exalted,’ and this man was exalted. Likewise, he is described by his name, for his name, Joseph, is mentioned, which means ‘growing.’ Likewise, he is described by his religion, for it is said, who also himself was a disciple of Jesus, because he had not fallen away from the faith: If you continue in my word, you shall be my disciples indeed (John 8:31).

Then the granting of his request is treated: first, his request is related; and second, the granting is related: He went to Pilate and asked for the body of Jesus. And he is praised in that he went to Pilate. The granting of his request follows: Then Pilate commanded that the body should be delivered. The burial follows: And Joseph taking the body wrapped it up in a clean linen cloth.

And the veneration of the body and its burial are treated. Concerning the signs of respect shown to the body, it was a simple sign of respect, because His body was wrapped in a simple linen cloth. And, therefore, according to Jerome, excessive signs of respect are to be disapproved. By this linen cloth, three things are mystically signified. First, Christ’s pure flesh is signified; for the cloth is made from flax, which is made white by much labor. In the same way, Christ’s flesh by much labor arrived at the brilliance of the Resurrection: It behoved Christ to suffer and to rise again from the dead, the third day (Luke 24:46). Or it signifies the Church having no stain or wrinkle, and this is signified by this linen, which is woven from diverse threads. Likewise, a clean conscience is signified by the place where Christ rests.

And laid it in his own new monument. And the Evangelist says four things about this monument. First, he says that it was Joseph’s own. And this was very fitting, that He who had died for the sins of others should be buried in another’s tomb. Likewise, he says, new, because if other bodies had been put there, it could not have been known who had arisen. Similarly, he says that Christ’s body was laid in a monument hewn out in a rock, and not in a monument constructed out of various stones, so that all calumny might be avoided.

But why was He not buried beneath the earth? The reason was so that it would not be supposed that the disciples had taken Him out through tunnels in the earth. Likewise, he says that he rolled a great stone. And, therefore, because it was large, it could not have been rolled back by a few men, especially since there were guards there.

Then the women’s devotion follows. Therefore, the women, who loved Him more ardently, followed Him to the tomb; therefore it is said: There was there Mary Magdalen and the other Mary. Mary, the wife of Zebedee, is not named, who was not there because she did not love Him so ardently.

And the next day, etc. Here, the guarding of the tomb is treated: and he does three things. First, the request is related; second, the granting of the request is related; and third, the execution of what was requested is related.

Regarding the first point, the time, the reason, the request, and the imminent danger are related. The time is related where it says: And the next day, which followed the day of preparation. The Parasceve is interpreted as ‘preparation.’ Therefore, the Jews, because they used to do nothing on the Sabbath, prepared for the Sabbath on the previous day, and therefore it was called the Parasceve. Therefore, although they had some solemnity on the day of preparation, nevertheless, the Sabbath was of greater observance; therefore, they prepared nothing on the Sabbath due to a commandment, by which the Lord commanded that on Friday they should collect enough manna for two days (Exodus 16). Then the chief priests came together; therefore, they were very intent upon persecuting Him, because it was not enough for them to persecute Him until His death, but they persecuted Him even after His death. Therefore, they wanted to impede His Resurrection.

But why did they come together? The reason follows: Sir, we have remembered, that that seducer said. They call Him a seducer; therefore, it is said, For some said: He is a good man. And others said: No, but he seduceth the people (John 7:12). After three days I will rise again. They knew this because He had said, As Jonah was in the whale’s belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights (Matthew 12:40). And part of a day represents a whole day in these words, as was explained above.

Similarly, their request is related: Command therefore the sepulcher to be guarded. The very efforts of the Jews help us to be more certain; therefore, the more they tried to do harm, the more they assisted the salvation of believers: He catcheth the wise in their craftiness (Job 5:13), because what they intend to do, the Lord changes to something else. Then the reason for their request is related: Lest perhaps his disciples come and steal him away and say to the people: He is risen from the dead. In saying this, they prophesied, and therefore they sinned all the more, because they saw miracles and yet they did not believe that He could rise from the dead.

The granting of their petition follows: Pilate saith to them: You have a guard; meaning you may have a guard, and it is as though he were saying: ‘It is up to you to guard him.’

The execution of what they requested follows: And they departing, made the sepulcher sure, sealing the stone and setting guards. Therefore, it was not sufficient for them to station guards, but they also sealed the tomb. Nor was it sufficient for them that the soldiers would do this, but they also, themselves, sealed the tomb: The council of the malignant hath besieged me (Psalms 21:17).