Commentary on the Gospel of Matthew

Above, the Evangelist narrated that Christ suffered from the Jews; here he narrates that he suffered from the Gentiles: and he does four things. First he touches on how he was handed over to the Gentiles; second, how he is examined; third, how he is condemned; fourth, how he suffers. The second begins at "Now Jesus stood before the governor" etc.; the third at "Now on the solemn day the governor was accustomed" etc.; the fourth at "Then the soldiers of the governor, taking Jesus into the praetorium" etc. Concerning the first, he does two things. First he narrates the handing-over, by which he was delivered into the hands of the Gentiles; second, the death and sin of the traitor, at "Then Judas, who betrayed him, seeing that he was condemned." Concerning the first, he does three things. First he assigns the motive; second, the manner; third, the deed. The cause was the counsel taken concerning his death: and according to this he touches three things, from which their sin is aggravated. First, from their eagerness, and this he touches when he says "and when morning was come, they took counsel," because although they had been busy all night in mockery, still in the morning they came together. Hence they were indeed eager; Job 24:14: "In the morning the murderer riseth." Likewise it is aggravated from the community involved, because "all the chief priests" — for if it had been one or two, it would be excusable; but all came together; Isaiah 1:6: "From the sole of the foot unto the top of the head, there is no soundness therein"; therefore he says "all the chief priests"; Ezekiel 11:2: "Son of man, these are the men that devise iniquity, and give wicked counsel." Likewise from cruelty, because they could have thought of many other things, but they thought of how to hand him over to death; Proverbs 1:16: "Their feet run to evil, and make haste to shed blood." But how? "They brought him bound." This was the custom, that such men were led bound and marked as condemned to death. And this signified that just as he destroyed our death by his own death, so he destroyed the bonds of sinners by his own bonds. "And they delivered him to Pontius Pilate." And why? There is a threefold reason. One is literal, because Pilate was the deputy of the emperor, and the Jews did not have the judgment of blood. On which account they say in John 18:31: "It is not lawful for us to put any man to death." Likewise, from their own intention: for they did not wish to kill him secretly, but openly, so that the report might be spread abroad, according to what is found in Wisdom 2:20: "Let us condemn him to a most shameful death." The third reason is that, since he willed to die for all, he willed that all should be gathered together, both Jews and Gentiles, so that that saying of Psalm 2:2 might be fulfilled: "The kings of the earth stood up, and the princes met together in one."

"Then Judas, who betrayed him, seeing that he was condemned" etc. Here the repentance and death of Judas is treated. And concerning this he does two things. First he narrates the betrayal; second, what was done with the money, at "And the chief priests, having received the pieces of silver, said." Concerning the first, first the repentance is treated; second, the despair, at "And casting down the pieces of silver in the temple, he departed." Concerning the first he does three things. First the motive is set down; second the repentance; third the effect. The motive: "then, seeing that he was condemned, being moved with repentance, he brought back the thirty pieces of silver." It could be that Judas believed, when he sold him, that he would not be killed, but only scourged; hence, seeing that he was condemned, he repented. But there is a question: when he had been delivered to the governor, how could he see that he was condemned? Jerome says that he saw this with the eye of the mind, because from the fact that he saw he had been condemned by the Jews and delivered to Pilate, he thought that Pilate would judge according to their will, that is, the will of the Jews. Origen said that some have said: Judas, seeing that he — namely Judas himself — was condemned, was by this moved to repentance. Hence "being moved with repentance, he brought back the thirty pieces of silver." And this repentance was not true repentance; it had, however, something of repentance, because repentance ought to be a mean between hope and fear; but Judas had fear and sorrow indeed, because he grieved over his past sin, but he did not have hope. And such is the repentance of the wicked; Wisdom 5:3: "Repenting, and groaning for anguish of spirit." And why "moved with repentance"? It should be noted, as Origen says, that sometimes it happens that the devil impels a man to sin, sometimes man himself; but in different ways, because man does it in order to fulfill his lust, the devil in order to destroy. And if the devil instigated it, this was not from creation, and therefore he could repent. And this is against the Manichaeans, who say that there is a twofold creation, good and evil, and that those who are of the evil creation cannot act well, and conversely. And according to them, Judas was of the evil creation. How then could he repent? He says, therefore, that the fact that he despaired was only because he was negligent. There follows the effect. The effect of repentance is that the sinner strives to make amends. He had sinned, because he had sold Christ — for he had done what was in him to do: therefore he brought back the thirty pieces of silver. And first the retraction is set down; second the repentance, at "I have sinned in betraying innocent blood." He brought back therefore the thirty pieces of silver; and in this he retracted, saying "I have sinned," that is, I have truly done wrong. But in what he says, "betraying innocent blood," although he speaks well, it is nevertheless not complete, because it can be twisted to refer to a just man. Hence Jeremiah 26:15: "If you kill me, you will bring innocent blood against yourselves." Hence Jerome says that if he had had right faith, he would not have despaired. For he ought to have said, "betraying God." In this, therefore, that he said "betraying innocent blood," he diminished his power, and showed that he did not have right faith. Then the obstinacy of the Jews is set down: "But they said: What is that to us?" This man was confessing him just, and yet they say, "What is that to us?" Jeremiah 8:7: "My people have not known the judgment of the Lord." "Look thou to it," that is, we do not follow your conscience. The Gloss of Remigius: "What is that to us?" You first sold him, and afterward you confess him just. Who art thou reckoned among us, who thus changest your sentence? For to change from evil to good is good; but from good to evil, evil; Ecclesiasticus 27:12: "The just abideth for ever, but the fool is changed as the moon." Then the despair is set down. For one who is in despair concerning temporal goods cares for nothing; and so this man does, because, "casting down the pieces of silver in the temple, he departed" (he had no care for the money) "and going, he hanged himself with a halter." Hence it is found in Acts 1:18, that he hanged himself and burst asunder in the midst. And why? Origen says that it happens because the devil hurries a man headlong into sin, and although he grants a space, nevertheless he wishes to hurry him into something else. And the Apostle wished this to be guarded against, saying in 2 Corinthians 2:7: "Lest perhaps such a one be swallowed up with overmuch sorrow." Thus Judas came to such a swallowing up, that "going, he hanged himself with a halter." Psalm 68:16: "Neither let the deep swallow me up." Origen relates the opinion of some who say that because Judas had heard talk of the resurrection, he therefore believed that Christ would come to meet him, and for this reason hanged himself with a halter. Augustine asks when this occurred. For if we wish to consider it, we shall scarcely find a time before the passion when this could have happened, because the chief priests were occupied the whole day with the death of Christ. Likewise, on the following day it was the Sabbath, and they would not have received the money on that very day. Therefore Augustine seems to wish that this occurred after the resurrection. Nevertheless it can be said that although some had gone to Pilate, and were occupied with the death of Christ, still some remained in the temple, and to these Judas gave the thirty pieces of silver.

"And the chief priests, having received the pieces of silver, said" etc. He shows what was done with the money of Judas. And first it is said how it is excluded from the treasury; second, what it was spent on. He says therefore, "And the chief priests, having received the pieces of silver, said: It is not lawful to put them into the treasury" etc. It should be noted that into the treasury was put the offering of thanksgiving, or a gift of grace. Hence some offerings were voluntary, others from debt: the voluntary ones were put into the treasury, but the others elsewhere; Ecclesiasticus 34:23 (Ecclesiasticus 34:23 — Vulgate numbering): "The gifts of the wicked, the Most High approveth not." "It is not lawful, therefore, to put it into the treasury, because it is the price of blood." And in this the word of the Lord above (23:24) is verified: "straining out a gnat and swallowing a camel." They did not wish to put this money into the treasury, but concerning the death of the Son of God they dealt well enough. Then he narrates what was done as a result. And he tells first the deed; second, what resulted from it. He says, "And taking counsel, they bought" etc. Why did they do this? It must be said that God so arranged it, that this deed should be kept in memory. Hence "they bought with them the potter's field, to bury strangers in" — not those who were of their own country, but of foreigners. According to the mystery this is fitting, because through the blood of Christ was hastened not only justification, but the rest of death; Revelation 14:13: "From henceforth now, saith the Spirit, that they may rest from their labours." Or it may be that "strangers" are those who do not have a proper dwelling there; Psalm 119:5: "Woe is me, that my sojourning is prolonged." But these are buried together with Christ. The Apostle, Romans 6:4: "You are buried together with Christ." This field is holy Church. Hence above, 13:44: "The kingdom of heaven is like a treasure hidden in a field." This potter is Christ. Hence it is said in Jeremiah 18:6: "As clay is in the hand of the potter, so are you in my hand, O house of Israel." Then the confirmation of the deed is set down. And first from its name: "for this cause that field was called Haceldama, that is, the field of blood, even to this day" — namely, even to that time in which this Gospel was written. Then he confirms from authority: "Then was fulfilled that which was spoken by Jeremiah the prophet." But there is a question, why he says "by Jeremiah the prophet, saying," since these words, as they lie there, are not written in the whole of sacred Scripture. Nevertheless something similar is found in Zechariah 11:12: "They weighed for my price thirty pieces of silver." There is a question, therefore, why it is attributed to Jeremiah, since it was said by Zechariah. Augustine says that in some places it is found written "by the prophet," and not "by Jeremiah," yet it appears that it is Jeremiah, as it stands in the text. Jerome touches on the solution, that the prophets wrote certain books which were canonized among the Jews. Hence there are some books of the prophets which are not in the canon of the Bible, just as Jude names certain things in his own canonical epistle, and the apostles too received all such things. Hence he says that someone brought him a book of Jeremiah, where these words were written word for word, and the Evangelist wrote according to what he found in the apocryphal book. Augustine resolves it thus: it sometimes happens that, wishing to express the name of one author, the name of another occurs; therefore it can be that when he wished to write "Zechariah," he wrote "Jeremiah." But there were many Jews then who knew the Law; why did they not correct it? Because they thought that it was divinely spoken, since all the prophets spoke by the Holy Spirit, and the words of a prophet do not have their efficacy except from the Holy Spirit; therefore, so as to hint at this mystery, they did not correct it. Another solution which he suggests is that, although these are not the words of Jeremiah, nevertheless there is there a certain deed similar to it, as is found in Jeremiah 32:6ff., that he received a command that he should buy a field. Or the Holy Spirit moved Matthew to the same deed, just as he moved Jeremiah. But if we wish, we can take the words of Jerome in the book On the Best Kind of Interpretation, where he says that Christ's close follower incurs no mark of falsehood: for it is the office of a good interpreter not to consider the words, but the sense. Therefore this one set down the sense of certain writings, of some in Jeremiah, of some in Zechariah, just as it is found in Mark, that he cites the authority of Isaiah, of which one part is Malachi's, the other Isaiah's. So too Matthew joins two sayings, of which one is set down by Zechariah, the other by Jeremiah, 32:6. For that which is in Zechariah, namely that "they weighed" (that is, they received) "thirty pieces of silver," is not found in Jeremiah; but that he bought a field, which signified the deed to the whole people, "as the Lord appointed me" — this is expressly had from the fact that he commanded Jeremiah, in the passage above, that he should buy a field. Therefore according to the first part it is found in Zechariah, according to the second in Jeremiah.

"Now Jesus stood before the governor, and the governor asked him." Above, the Evangelist narrated how the Lord was handed over into the hand of the Gentiles; here he treats of the examination: and concerning this he does three things. First he narrates how he is set before an earthly judge; second, how he is examined; third, how he is accused. He says therefore: thus it has been said concerning Judas, when he had delivered Jesus to the governor. "Jesus therefore stood before the governor," that is, as one accused and to be charged; Job 36:17: "Thy cause hath been judged as that of the wicked, thou shalt receive judgment and cause." For by this he merited to become the judge of the living and the dead. Then follows the examination; and first the question is set down; second the response, at "Jesus saith to him." The chief priests accused him of many things, namely of subverting the Law, and because he called himself a king. Hence Pilate did not care to inquire concerning transgression of the Law, but rather concerning that which seemed to touch on injury to majesty, namely, "Art thou the king of the Jews?" Because it is found in John 19:12: "Whosoever maketh himself a king, speaketh against Caesar." Then follows the response: "Jesus saith unto him: Thou sayest." Jerome says that Christ so moderates his speech, that he neither affirms nor denies, but says, "Thou sayest." Proverbs 17:27: "He that moderateth his words is wise." Likewise note, according to Hilary, that above, in chapter 26:63, when he was asked by the prince of the Jews whether he was the Christ, the Son of God, he said, "Thou hast said": and he answered in the past tense; but when he answered the Gentile, he answered in the present tense. And by this it is signified that the confession of Christ by Judea belongs to the past, because it was made through the prophets; Jeremiah 23:5: "A king shall reign, and shall be wise." But speaking to the Gentile he says "Thou sayest," because the Gentile world was confessing him then. Next the accusation is treated. And first the accusation is set down; second the prompting to answer, at "Then Pilate said unto him." He says therefore: "And when he was accused by the chief priests, he answered nothing." Concerning what he was accused, Matthew is silent, but Luke tells this, 23:1ff. This is the custom of the Evangelists, that what one omits, another narrates. Hence it is said there that he was perverting the nation, and that he forbade to give tribute to Caesar, and likewise that he called himself a king. And this is false according to their intention, because they meant a temporal kingdom; but he himself says, John 18:36, "My kingdom is not of this world." But Christ answered nothing. Then was fulfilled what was said by Isaiah 53:7: "He shall be dumb as a lamb before his shearer, and he shall not open his mouth." And 42:2: "His voice shall not be heard abroad." "Then said Pilate unto him." From then Pilate was trying to free him, and therefore he was trying to get him to answer; hence he said, "Dost thou not hear how great testimonies they allege against thee?" And first the incitement is set down, "Dost thou not hear" etc. He said this because he wished to release him: for those who were the accusers were the witnesses, and therefore he did not wish to answer. As to why he did not answer, there can be a reason on Christ's part, because he did not wish to make excuse for his passion: for he could have excused it by speaking; therefore he did not wish to speak. "He was offered because he himself willed it," Isaiah 53:7. Likewise, so as to give us an example, because when he was reviled, he did not revile in return. Likewise because the Jews had seen so many signs, that they could have been converted, and therefore he judged them unworthy; Ecclesiasticus 32:6: "Where there is no hearing, pour not out words." And it should be noted that in many things he speaks, and in many he is silent, because if he always spoke, he would seem to excuse himself; likewise if he always kept silent, he would seem obstinate. But to Pilate he answers at some times, at others not; to the Jews, however, he never answers, because Pilate was ignorant, and therefore he sometimes told him the truth, but the Jews were obstinate. Then the wonder of Pilate is set down: "so that the governor wondered exceedingly." And why does he wonder? Because he heard that he was most eloquent: and this is what David says, Psalm 38:14: "But I, as a deaf man, heard not: and as a dumb man not opening his mouth," that is, as if I were ignorant. And note that he says "exceedingly": for that some wise man should answer nothing is a wonder; but that in such a case, where he is being condemned to death, he should not answer, this is exceedingly to be wondered at. Likewise, because Pilate did not see him terrified: for in such a case men are accustomed even to be terrified. Then the condemnation is treated. And first is set down the diverse zeal of those wishing to excuse him; second, the zeal of those wishing to condemn him, at "And the chief priests and elders persuaded the people that they should ask Barabbas"; third, the condemnation, at "Then he released unto them Barabbas." Concerning the first, first is set down Pilate's zeal to free him; second the zeal of the chief priests to condemn him. Concerning the first, first he sets down certain opportunities; second he treats of Christ's liberation; third he gives the reason. The second begins at "Therefore when they were gathered together, Pilate said"; the third at "For he knew that they had delivered him up out of envy." In the first he sets down two opportunities. He says therefore: "Now upon the solemn day, the governor was accustomed to release to the people one prisoner." This custom was not from the emperor's law, but from his own will, so that he might render the people more devoted to him: because on a feast day they ought to be the more joyful, he did not wish that day to be a cause of sadness. So too at Rome, on that day when the emperor entered, no one was condemned to death. Likewise, he had recently acquired the prefecture, and therefore he wished them to be devoted to him. Something similar, however, is read in the Old Testament, namely that Saul freed Jonathan, who had been condemned to death, 1 Kings 14:44ff. Then he sets down an opportunity from a certain robber, who was called Barabbas, which is interpreted "son of the father," namely of the devil; John 8:44: "You are of your father the devil." "And when they were gathered together, Pilate said: Whom will ye that I release to you?" Here Pilate acts against the custom of the Jews, because he was not accustomed to ask them, but rather they asked him. But he did this because he sought to release Christ, and he seems to imply, since it seemed to him that they ought to prefer Christ to Barabbas; because this latter was guilty of injured majesty, and had harmed many. Likewise from the fact that he names Christ, saying, "or Jesus, that is called Christ?" For Christ means "anointed." Hence he called him king, and therefore he believed that they ought to accept Christ; Ecclesiasticus 15:18: "Before man is life and death." Thus Pilate set before them good and evil; and they chose the evil, and therefore evil ever follows them. Then he sets down the reason: "For he knew that for envy they had delivered him." From what did he know this? For he had heard many good things about him, and he saw that he was steadfast; hence he knew that they had delivered him up out of envy. For just as the envy of the devil was hostile to the first man, so the envy of these men had to be hostile to Christ. Thus too Joseph was delivered up by his brothers out of envy, Genesis 37:28.

"And as he was sitting in the place of judgment, his wife sent to him." Above the Evangelist set down one reason why Pilate strove to free him; here, however, he sets down another reason, namely the admonition of his wife. And first the admonition is set down; second, the reason for the admonition, at "For I have suffered many things this day in a dream because of him." "And as he was sitting in the place of judgment." As a certain Gloss says, the tribunal is the seat of judges. Proverbs 20:8: "The king that sitteth on the throne of judgment, scattereth away all evil with his look." The chair belongs properly to teachers; above, 23:2: "The scribes and Pharisees have sitten on the chair of Moses." And it is called "tribunal" from the tribunes, because tribunes were first elected by the Romans to render judgments. And he says "pro tribunali": and this is a Greek manner of speaking. For sometimes "pro" is taken for "before"; as "the army is pro castris," that is, before the camp. Sometimes it is taken for "in"; hence "pro tribunali," that is, "in the tribunal." "His wife sent to him, saying." This woman was a Gentile, and she signifies the Church of the Gentiles, which received Christ, as in 1 Corinthians 1. "Have thou nothing to do with that just man," that is, it does not belong to you to judge — rather, he himself ought to be your judge; Acts 10:42: "who is appointed judge of the living and of the dead." "For I have suffered many things this day in a dream because of him." Here the reason is set down. And the manner of speaking is such: for when someone is withdrawn from the senses, certain things appear according to the imagination, and it is customary that a vision is referred to what appears, since it is a withdrawal from the senses: and this happens sometimes while waking, sometimes in sleep. When it is while waking, it is called a vision; hence in Numbers 12:6 it is said: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." Here, however, "prophet" is put for both. It should be noted that the cause of this is sometimes internal and bodily, as when blood abounds, an apparition of red bodies occurs, and so of other things. Sometimes from an external cause, as from cold someone dreams that he is in snow. Sometimes, however, it occurs from a spiritual cause, and this either from God through a good angel; and concerning this, Job 33:15: "By a dream in a vision by night, he openeth the ears of men." And these are true, and have truth in them; nevertheless one ought not to trust too much in them; Ecclesiasticus 34:7 (Vulgate): "Let not your heart be given to them, for dreams have deceived many." Sometimes they come from demons, who can imprint on the imagination, since it is a bodily power: hence divinations and the like are forbidden in the Law; Deuteronomy 18:10: "Neither let there be found among you any one that observeth dreams, or auguries" etc. Concerning this vision we can say that it was brought about by God through good angels; or by the devil, because it was meant to impede the passion: since in the passion there was the sin of killing him. And thus it would have been done through good angels; but from the passion there follows fruit, and therefore the devil, now perceiving him to be God, and fearing to lose his power through the passion — just as he had put it into the mind of Judas that he should betray him, so now too he wished to impede it, not because he wished to impede the sin, but rather the fruit of the passion. Then he sets down the zeal of the Jews wishing to kill Christ: "And the chief priests and the ancients persuaded the people that they should ask Barabbas." For in both they show themselves abominable, because they were chief priests, who ought to correct others; Proverbs 17:15: "He that justifieth the wicked... is abominable." Likewise in that they were elders; Daniel 13:5: "Wickedness came out from the ancients of the people." "And the governor answering, said to them." Here he sets down the effort by which Pilate was trying to free him. And first he shows by what words he acted toward his liberation; second, by what deeds, at "Now Pilate, seeing that he prevailed nothing." He tried to free him in three ways. First from comparison; second from dignity; third from innocence. From comparison, because he compared him to an evil actor, answering, namely, the petition of the people, or of those chief priests who were instigating him: "Whether will ye of the two that I release unto you? But they said: Barabbas." This too Peter reproaches the people with, Acts 3:13ff., saying of Christ: "Whom you indeed delivered up, and denied before the face of Pilate, when he judged he should be released. But you denied the Holy One and the Just, and desired a murderer to be granted unto you" etc. Pilate says therefore: "What shall I do then with Jesus, that is called Christ?" Here he alleges his dignity, "what shall I do with Jesus," as if to say: it will be an injury to you if you kill him who is called Christ. But these men could feel no such reverence: rather they all say, "Let him be crucified": for this was the most shameful death. Thus is fulfilled what is said in Wisdom 2:20: "Let us condemn him to a most shameful death"; Isaiah 3:8: "Their tongue, and their devices are against the Lord." "The governor said to them: Why, what evil hath he done?" Here he alleges his innocence, intending to free him, using as it were that which is said in Jeremiah 2:5: "What iniquity have your fathers found in me?" And John 8:46: "Which of you shall convince me of sin?" "But they cried out the more, saying: Let him be crucified." Hence they could not be bent, according to that saying of Jeremiah 8:5: "They have held fast deceit, and have refused to return." Hence they were obstinate in malice. "And Pilate seeing that he prevailed nothing." Here he intends his liberation by deed; and first the deed is set down; second, the people's binding of themselves to the penalty. He says: "And Pilate, seeing that he prevailed nothing." By this he gives us to understand that he had said many other things, and that nothing availed. "But taking water, he washed his hands." This was the custom, that when someone wished to show himself innocent, he washed his hands, and so did this man; hence he said, "I am innocent of the blood of this just man" etc. According to this manner it is found in Psalm 25:6: "I will wash my hands among the innocent." And he would truly have been innocent, if he had persevered in his sentence — hence he calls him just. "Look you to it," that is, whatever ought to happen to you. Hence in John 18:31 it is said: "Take him you, and judge him according to your law." Then follows the offering to the penalty: "His blood be upon us and upon our children." And so it comes to pass that the blood of Christ is required of them even to this day; and it well befits them, what is said in Genesis 4:10: "The blood of thy brother Abel crieth to me from the earth." But the blood of Christ is more efficacious than the blood of Abel. The Apostle to the Hebrews 12:24: "We have blood speaking better than that of Abel"; Jeremiah 26:15: "But yet know ye, that if you kill me, you will bring innocent blood against yourselves." "Then he released to them Barabbas." "He released," that is, he absolved him from the sentence of death. "But Jesus having been scourged, he delivered unto them to be crucified." And why scourged? Jerome says it was because it was the custom of the Romans that one condemned to death was first scourged. And, as is said in John 19:1, he himself scourged him; hence there is fulfilled in him what is found in Psalm 37:18: "For I am ready for scourges." Some say that he had him scourged so that they might be moved to pity, and thus release him though scourged.

After the treatment of the condemnation, here the passion and death are dealt with; secondly, the burial, at "And when evening was come" and so on. Concerning the first he does two things. First he narrates the things which Christ endured unworthily; secondly, the things which he did in a magnificent way, at "Now from the sixth hour there was darkness." The first part is divided into three. In the first he deals with the mockery of the soldiers; secondly, with the crucifixion; thirdly, with the mockery of the Crucified made by the Jews. The second is at "And after they had mocked him"; the third at "And they that passed by blasphemed him." Concerning the first, first the mockers are described; secondly, the mockery itself. He says therefore, "the soldiers gathered together the whole band." The band is called a company of soldiers, and whoever had judiciary power had a band of soldiers to carry out judgment. The praetorium is said to be the place where judgments were carried out. Hence both gentiles and Jews were gathered against him, so that none should be exempt, since he had to redeem all. Hence it fits with what is said in Romans 11:32: "God hath concluded all in unbelief, that he may have mercy on all." And in Psalm 117:10: "They compassed me about like bees." "And stripping him, they put a scarlet cloak about him." Here the mockery is described: first as to the garment; secondly as to the honor; thirdly as to the 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," and so on.

It should be noted that although they had accused him of many things, still he suffered for no other reason than that he called himself a king, as is said in John 19:12: "If thou release him, thou art not Caesar's friend." Hence he was feared the more for this reason. So, wishing to mock him, they put on him the signs of a king. For it is the custom for kings to be clothed in purple; and these men, in place of that, clothed him in a scarlet garment. Likewise kings are accustomed to have a crown; and in place of that they made a crown of thorns. Likewise they are accustomed to have a scepter; and in place of that they gave him a reed staff. He says therefore, "and they put a scarlet cloak about him," that is, a red one. But what is it that Mark says in 15:17, that they clothed him in purple? Augustine resolves this by saying that he said this because of the similarity of color. Or it can be said that although it was scarlet, it nevertheless had something of purple in it. By the fact that he is stripped of his own garments and clothed in another's, the heretics are refuted who said that he was not a true man. This cloak can signify the flesh of Christ stained with his own blood: for "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 the sin of the gentiles.

"And plaiting a crown of thorns, they put it upon his head." Hence in place of a crown of glory they put upon him a crown of contumely; Isaiah 22:18: "Crown him with the crown of tribulation." By these thorns are signified the stings of sins, by which the conscience is wounded: and these Christ took upon himself for us, because he died for our sins. Or it can be referred to the curse of Adam, where it is said: "Thorns and thistles shall it bring forth to thee." Hence it is signified that this curse was being dissolved. "And a reed in his right hand" in place of a scepter. And according to Origen this signifies the power of the demons, which Christ snatched from their hands; 4 Kings 18:21: "Trust not upon a staff of reed." For it can signify the emptiness of the gentiles, which Christ nonetheless took to himself; Psalm 2:8: "Ask of me, and I will give thee the gentiles for thy inheritance." And they are well compared to a reed, because just as a reed is carried by every wind, so the gentile world is carried into every error. Likewise a reed was used for writing. Likewise for killing venomous things. Thus Christ draws the faithful to himself and enrolls them, but draws persecutors to death.

Then the illusory honor is treated, and this they showed by a deed; hence it is said, "And bowing the knee before him, they mocked him." And although they did this in mockery, it nevertheless signified that every knee ought to be bent before him; Philippians 2:10: "In the name of Jesus every knee should bow." Hence they mocked him also in word, saying to him, "Hail, king of the Jews." And by these are signified those who confess by voice that they know God, but by their deeds deny him, as in Titus 1:16. Likewise they inflicted various insults, because they spat in his face; Isaiah 50:6: "I have not turned away my face from them that rebuked me and spit upon me." Likewise they struck his head as though he were a fool. And who are those who strike the head of Christ? The head of Christ is God, as is said in 1 Corinthians 11:3. Those therefore strike the head of Christ who blaspheme the divinity of Christ. By the reed sacred Scripture is signified. Such men confirm their error by sacred Scripture.

"And going out, they found a man of Cyrene, named Simon." After the mockery, the crucifixion is dealt with, and concerning this he does two things. First he determines the place of the crucifixion; secondly, the garment, and the things that were done in that place. And first he narrates how Christ was led to the place; secondly, how the cross was carried; thirdly, how they arrived at the passion. "And after they had mocked him, they took off from him" — namely, the cloak which they had put on him. Note that he is mocked in another's garment but led in his own; by which it is signified that it was not proper to him to be mocked, but to be killed: because, as is said in Philippians 2:8, "he humbled himself, becoming obedient unto death." For there power appeared, Psalm 117:16: "The right hand of the Lord hath wrought strength"; Isaiah 53:7: "He shall be led as a sheep to the slaughter."

"And going out, they found a man of Cyrene." Here the carrying of the cross is dealt with. And by this it is signified that he did not wish to suffer within the city, but outside. And the reason is given in Hebrews, the last chapter, verse 12, where it is said: "Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate." It also fits the figure, because, as is said in Leviticus 16:19ff., the goat which was to be offered for sin was sent outside the camp; so too Christ, since he was the victim of the people. Likewise for our edification, that he might give us to understand that we ought to go out to him outside our own manner of life; Hebrews, the last chapter: "bearing his reproach." Likewise he suffered outside the gate, so that the power of the passion might not be confined to one nation; John 11:52, he died that he might gather together in one all the nations.

"Him they forced to carry his cross." Here there seems to be a discrepancy, because in John 19:17 it is said that "he went forth bearing his own cross." Here there is a certain solution according to Jerome, that he first carried it, but afterward, as they went on, they met Simon, and forced him, and so on. Origen says that it was the reverse, that Simon carried it first, and afterward Christ. And the reason is mystical why he first bore the cross. Hence above, in 16:24: "He that will come after me, let him deny himself, and take up his cross, and follow me," and so on. And it should be noted that this Simon was a stranger: and he signifies the gentile people, who bore the cross of the Lord; 1 Corinthians 1:18: "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." And Simon is said to be obedient: and the gentile people obeyed; Psalm 17:45: "A people which I knew not hath served me, at the hearing of the ear they have obeyed me." "And he came from the village." "Villa" in Latin is called "pagos" in Greek. Hence he who comes from the village is he who comes from paganism. It also fits that it says "of Cyrene," which is interpreted "the inheritance of a price"; Psalm 2:8: "Ask of me, and I will give thee the gentiles for thy inheritance." And that it says that they compelled him signifies those who carry the cross outwardly; but inwardly they carry it under compulsion, because they do it not for God's sake but for the world's; Galatians 5:24: "They that are Christ's have crucified their flesh, with the vices and concupiscences."

Consequently the place is given: "and they came to a place that is called Golgotha, which is the place of Calvary." "Calvaria" among men is said to designate a place stripped bare, as is evident in cemeteries. Hence in Greek it is called "cranios." And some say that Adam was buried in that place. Jerome disproves this, because he was buried in Hebron, as is said in Joshua 14. And why did he suffer there? It should be noted that in every city there is some place where the condemned are accustomed to be executed: hence there was the place of the condemned.

Then it is narrated what was done at his crucifixion. First the giving him drink is set down; secondly the crucifixion; thirdly the other things that were done. And concerning the first, first is set down what was offered; secondly how he responded to what was offered. He says therefore, "and they gave him wine to drink mingled with gall." They wished that all his senses should suffer: sight suffered through spittings and sleeplessness, hearing through blasphemies and mocking words, touch, because he was scourged; therefore they wished that taste too should suffer. And what is said in Psalm 68:22 was fulfilled: "And they gave me gall for my food, and in my thirst they gave me vinegar to drink"; and Jeremiah 2:21: "How art thou turned into a degenerate plant, a strange vine?" But there is a question, because in Mark 15:23 it is said that they gave him wine mingled with myrrh. It must be said that myrrh is most bitter, and wine mixed with gall is bitter. But it is the custom that everything bitter is named under the species of gall. Hence in truth the wine was mixed with myrrh, but nonetheless it is called, by likeness, mixed with gall. And by this it was signified that he bore the bitterness of our sins.

Afterward it is set down how he responded, because "when he had tasted, he would not drink." But what is it that Mark says he "took," while this Evangelist says he "tasted"? It can be said that he took it only in order to taste it. And this signifies that he tasted death: for because he rose again quickly, he was scarcely seen to be dead, because he was "free among the dead," Psalm 87:6.

"And after they had crucified him," and so on. But it can be asked why he wished to die by this kind of death rather than another. One reason is on the part of those crucifying him, because they wished that by this he should be defamed, according to Wisdom 2:20: "Let us condemn him to a most shameful death," etc., and this is the death of the cross. Likewise, on the part of the ordination of God, because Christ wished to be our teacher, so as to give us an example of enduring death. Hence he suffered death that through death he might free us, as is said in Hebrews 2:14f. But there are many who are willing to suffer death, but shrink from a base death; therefore the Lord gave an example so that they should not shrink from any kind of death. Likewise it fit the redemption, because it was for satisfaction for the sin of the first man: but the first man sinned by means of a tree; therefore the Lord wished to suffer on a tree; Wisdom 14:7: "Blessed is the wood by which justice cometh." Likewise Christ was to be exalted through the passion, therefore he wished to be exalted through the passion on the cross. Likewise he wished to draw our hearts to himself; John 12:32: "If I be lifted up from the earth, I will draw all things to myself." Likewise, that our hearts might be lifted up.

"And they divided his garments." Here are set down the things that were done to the reproach of the Crucified. First the division of the garment is set down; secondly the placing of the title above him; thirdly the association with others. Concerning the first, first he sets down the deed; secondly the prophecy. He says therefore, "they divided." Chrysostom says that this was done as a great reproach. For it was the custom that a condemned man was not stripped naked unless he were a most vile man: therefore, in order to inflict a great insult upon him, they stripped him, that we might be instructed that we ought to strip ourselves of every effect of carnal acts. How this was done, Matthew passes over, but John narrates in 19:23f. that each soldier took his own part of the other garment, but over the seamless tunic they cast lots. Then the prophecy is set down: "that it might be fulfilled which was spoken by the prophet." The word "that" is set down not causally, but consecutively, because it happened, as Christ suffered, that this was fulfilled which had been said: "and sitting down, they watched him," and so on, namely so that he might not be buried; Psalm 21:18: "And they have looked and stared upon me." Then follows the title: "and they put over his head his cause written," and so on. And it should be noted that what they did for ignominy by their own arrangement turned out to his honor. Hence "they put up his cause," that is, the cause for which he was suffering; Apocalypse 19:16, it is written: "King of kings, and Lord of lords." What therefore it says, "King of the Jews," this pertains to his honor, because he was to be king over all nations; Psalm 2:6: "But I am appointed king by him over Sion, his holy mountain."

Then the association is set down: "then were crucified with him two thieves." This was the association, because he was in the midst of two thieves, as an evildoer; hence Isaiah 53:12: "And he was reputed with the wicked." "One on the right hand, and one on the left." He took the cross as a judge: for just as at a judgment some are placed at the right hand, some at the left, so it is here. Hence by this he is signified as judge of the living and the dead; Philippians 2:9: "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"; Job 36:17: "Thy cause hath been judged as that of the wicked, cause and judgment thou shalt recover." Likewise, by the fact that one is on the right, the other on the left, it is signified that Christ suffered for all; but nonetheless some believe, some do not; 1 Corinthians 1:23: "But we preach Christ crucified, unto the Jews indeed a stumbling-block, and unto the Gentiles foolishness." Or it can be said that some suffer the cross for God's sake, and these are on the right; but some not for God's sake, but for the world's, and these are on the left.

Then the mockery of the Crucified is dealt with: "And they that passed by blasphemed him"; and first he treats of that which came from the people; secondly, of that which came from the rulers; thirdly, of that which came from the thieves. Concerning the first, first he describes the blasphemers; secondly the blasphemies. First therefore he describes them because they were "passing by," that is, going aside from the way: of such it is said in Isaiah 30:11: "Turn away from me the path, let the Holy One of Israel cease from before our face." Likewise they are described because "they wagged their heads": and this they did in mockery. By the head reason is signified, by the feet the affections; hence first they moved their affections to evil, afterward they move their heads, because they are made foolish in sins.

In three ways they mock him. First in words; secondly concerning the works which he did; thirdly concerning the dignity which he attributed to himself. As to the first he says, "Vah, thou that destroyest the temple of God," and so on. "Vah" is an interjection of derision. For it had already been spread abroad, and they did not want to believe; hence Jeremiah 8:5 says of these: "They have laid hold on lying, and have refused to return." As if to say: if you wish to rebuild the temple, rebuild yourself; but he could not rebuild it unless it were first destroyed; therefore he first wished that it should be destroyed, because he had said this of the temple of his own body. Then, from the work: "save thyself"; as if to say: you saved others, save yourself. But you did not truly save others, nor will you be able to save yourself. Likewise, from his dignity: "if thou be the Son of God, come down now from the cross." This conditional is not a good one; rather, if he is the Son of God, he ought to be obedient to the Father. For "he became obedient even unto death," Philippians 2:8. Likewise they ought rather to say: if you are the Son of God, ascend, and do not descend; John 3:13: "No man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven." They use the same word which the Devil used in tempting him above, in chapter 4:6: "If thou be the Son of God, cast thyself down." For it is not proper to the Son of God to descend: hence they were speaking by the Devil's persuasion, wishing to hinder his passion.

Then follows the mockery of the rulers: "In like manner also the chief priests with the scribes and ancients, mocking, said," and so on. Hence not only the people but the rulers mocked him. A man is not moved if he is condemned by the lowliest, but he cannot bear to endure the derision of his superiors. For man naturally desires to be honored, and honor is given in testimony of virtue; hence mockery is done for the sake of reproach. And these men are described from their authority, because they were rulers. Likewise from their teaching, because they were scribes. Likewise from their life, because they were Pharisees, who excelled in life; Jeremiah 5:5: "I will go 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 altogether broken the yoke more, they have burst the bonds." And they say three things. First they reproach the miracles which he did; secondly his royal dignity; thirdly that he made himself the Son of God. As to the first they say: "he saved others, himself he cannot save." They wished to say: if he saved others, he will be able to save himself; but he cannot save himself: therefore he did not save others either. But we ought to argue the opposite way: he saved others, therefore he can save himself; but he was able to save himself by rising again: therefore he will also be able to save us. Hebrews 5:9: "He became to all that obey him, the cause of eternal salvation." Hence these men intended nothing but temporal salvation; but Christ wished to show that eternal salvation is to be preferred; hence 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 bad conclusion, because if he is the king of Israel, he ought not to descend, because through the cross he ought to ascend; Psalm 95:10: "The Lord hath reigned from the wood," and Isaiah 9:6: "the government," that is, the cross, "was made upon his shoulder." Likewise he did what is greater, because he rose from the tomb, and yet they did not believe, hence they were liars; Jeremiah 23:16: "Hearken not to the words of the prophets that prophesy to you, and deceive you"; and it follows: "for they speak the vision of their own heart to you." Likewise they reproach that he said he was the Son of God: "he trusteth in God, let him deliver him now if he will have him." Psalm 21:9: "He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him." He could have delivered him, if he had wished; but he did not wish it, because he wished to expose him to death for a time, that he might procure salvation for us and honor for himself. Hence what is said in Jeremiah 15:10 was fulfilled: "all men speak evil of me."

"And the selfsame thing also the thieves that were crucified with him reproached him with." But what is it that is said here, that both reproach him, while in Luke 23:39 it is said that only one did? Augustine resolves this, saying that sometimes it is the custom in Scripture that the plural is put for the singular, as in Hebrews 11:33: "stopped the mouths of lions," that is, he stopped them, namely Daniel. And it is a manner of speaking, as when it is said: those rustics are hostile to me, even if only one of them is hostile in this way. So Matthew speaks. Or otherwise, according to Jerome, both reproached him from the beginning; but one, seeing the miracles which he did, repented. And this, as Chrysostom says, was done by divine dispensation. Hence are signified those who, after many crimes, return to Christ.

"Now from the sixth hour there was darkness over the whole earth." Above the Evangelist narrated how the Lord suffered on the cross; here he narrates how he worked magnificent things. And first he sets down what he did before death; secondly what he did after death, at "And Jesus again crying with a loud voice, yielded up the ghost." Concerning the first he does two things. First he narrates the darkening that occurred; secondly the outcry, at "And about the ninth hour, Jesus cried." He says therefore, "Now from the sixth hour there was darkness over the whole earth." As Origen narrates, the gentiles, hearing the Evangelist narrate this as a miracle, derided him, and said that this had happened naturally; hence they believed that he spoke out of ignorance, since the sun naturally undergoes such an event. But this was not a natural eclipse, but a miraculous one. But if you wish to see it, hear what Dionysius says, who was twenty-five years old, and was studying the stars in the city of Heliopolis. And when he and Apollonius saw it, they were amazed; and it seemed to them that it was not natural, and they considered four miracles. The first from the time, because when it was the day on which the Passover was to take place, the moon was the fifteenth day old, when the moon is in opposition to the sun; but a natural eclipse occurs from the conjunction of the moon with the sun. The second miracle was that when the sun is in the west, the moon ought to be in the east; but here the course of the moon was changed. Likewise the third sign is that the darkening always begins from the western side, because all the planets have a twofold motion, their own and the common one. The moon, as to its own motion, is swifter, and when it comes to the body of the sun, it comes from the west; but it was not so here, because it came from the east. The fourth miracle was that the darkening begins from the same side from which the light returns; but this then was not so, because the part which it first occupied, it left last, because the moon came from the east up to the body of the sun, and then withdrew, hence that part was first illuminated. And therefore, considering these things, at the coming of Paul he was converted, and afterward converted his companion. The fifth miracle, which is the greatest, as he says, is that when there is a natural eclipse, it lasts only a little while: for the sun does not suffer, but the darkening comes about through the interposition of the moon; but the body of the moon is not greater than that of the sun, therefore it does not last long; but this one lasted three hours, therefore it was a great miracle. But Origen asks: if this was so great a miracle, why did none of the astrologers describe it? He answers, and says that this darkening was not universal, but around the land of Judea. Or it is said "over the whole earth," that is, Judea. There is a similar manner of speaking when it is said: "there is no nation, or kingdom," etc., for it is to be understood of that nation, and so it is here too. Chrysostom, however, says that it is understood as "over the whole earth," that is, over the whole world, because he was dying for the whole world; therefore he wished, through the sign of the passion, to make it known to all. But Dionysius says that it was in Egypt, and he himself saw it, and thus it could be understood that it lasted as far as Asia: hence he is the more to be believed. A certain astronomer narrates concerning a certain eclipse which occurred in the time of Tiberius, but does not say when, or how long it lasted, or how; nonetheless it can be said that because at that time it was not the season for an eclipse, they did not weigh the manner of it. Hence some said that many clouds were interposed between us and the sun; others, however, said that the sun withdrew its rays; hence Amos 8:9: "The sun shall go down on them at noon."

But there is a question, because here it is said that he was crucified at the sixth hour, while Mark says the third hour, chapter 15:25. It must be said that Matthew narrates the history, that he was crucified at the sixth hour, and died at the ninth. And this fits the mystery, because the sun at noon is in the middle of the sky; hence it fits the Son of God, who is the true sun; Malachi 4:2: "Unto you that fear the name of God, the sun of justice shall arise." Likewise it fits the transgression of the first man; because Adam sinned after noon, Genesis 3:8, therefore Christ wished to make satisfaction at that hour. Why then does Mark say the third hour? It must be said that he was crucified at the third hour according to the tongue of the Jews, but at the sixth hour by the hands of the soldiers. Likewise, the darkness lasted three hours, and this was prefigured by what is written in Exodus 10:22, that Moses stretched forth his hands to heaven for three hours, and there were darknesses for three days in the whole land of Egypt. So Christ on the cross stretched out his hands, 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 cry of Christ is set down. And first the cry is set down; secondly its effect, at "And some that stood there," and so on. He says therefore, "and about the ninth hour Jesus cried with a loud voice." According to Origen, Christ cries with a loud voice, and this signifies the multitude of mysteries. Isaiah 6:3: "The seraphim cried one to another: Holy, holy, holy, the Lord God of hosts." Hence whoever wishes to understand this as meaning that he cried out from the weariness of death has not understood the mystery; therefore it is not to be understood in that way, but rather that, because he wished to give the understanding that he was equal to the Father, in the Hebrew tongue he said, "Eli, Eli, lamma sabacthani." Likewise, because he wished to signify that this had been foretold by the prophets, he therefore said that word of Psalm 21:2: "My God, look upon me: why hast thou forsaken me?" Hence Jerome says that they are impious who wish to expound that Psalm otherwise than of the passion of Christ. Note that some have wrongly understood this. Hence you should know that there were two heresies. One which held that the Word was not united in Christ, but that the Word took the place of the soul, and this Arius held. Others, however, held that the Word was not united naturally, but through grace, as in some just man; as in the prophets, and thus Nestorius. Hence they expounded, "God, my God, why hast thou forsaken me?" saying that this was said by the Word of God, and he calls him God because he is his creature, and he complains that this Word had caused itself to be united to him, and afterward abandoned him. But this is an impious exposition, because he is always with him; hence the divinity did not abandon the flesh, nor the soul: hence in John 8:29: "He that sent me is with me." What then? It must be said that from the very manner of speaking it is manifest that this is to be understood of Christ: for it is said of him in John 20:17: "I ascend to my Father, and to your Father, to my God, and your God." He names "Father" insofar as he is God; he names "God" insofar as he is man: therefore when he says, "My God, my God," etc., it is manifest that he speaks according to what he is as man; hence he repeats the word, to designate the greatness of human feeling. And what is said, "thou hast forsaken me," is said by way of likeness, because whatever we have, we have from God; hence just as when someone is exposed to some evil, he is said to be forsaken, so when the Lord forsook the man to fall into the evil of punishment, or of fault, he is said to be forsaken; therefore Christ is said to be forsaken not as to the union, nor as to grace, but as to the passion; Isaiah 54:7: "For a small moment have I forsaken thee." And he says, "why?" not as if out of weariness, but this can designate compassion toward the Jews, hence he did not say it until after the darkness had come; hence he means to say: why didst thou wish that I be handed over to the passion, and that these men be darkened? Likewise it signifies wonder, hence the charity of God is a thing to be wondered at. Romans 5:8: "But God commendeth his charity toward us; because when as yet we were sinners, according to the time, Christ died for us."

Then follows the effect: "and some that stood there," and so on. And first the effect common to all of them is set down; secondly the effect in one of them, at "And immediately one of them running," and so on. He says therefore, "and some that stood there, and heard, said: This man calleth Elias." Who were these? Jerome believes that these were soldiers, who did not know the Hebrew tongue, and for this reason believed that he was calling Elias, because Elias was very famous, since he was carried up into heaven, as is said in 4 Kings 2:11. Or it can be said that these were Jews, and by this they wish to show that Christ is a man, and not God, since he seeks the help of another. Then the effect in one is shown: first it is said what he himself did; secondly what the others did. He says therefore, "and immediately one of them running, took a sponge, and filled it with vinegar." Why he did this is not said here, but in John 19:28, because Christ, seeing all things now accomplished, said, "I thirst": therefore this man, wishing to satisfy him, gave him the drink of the condemned. Hence what is said in Psalm 68:22 was fulfilled: "And they gave me gall for my food, and in my thirst they gave me vinegar to drink." It should be noted that it was wine mixed with myrrh, but it is called gall and vinegar, because it had bitterness. Mystically, by the wine mixed with myrrh are signified those who have nothing of faith. Or by the vinegar, which comes about through the corruption of wine, the corruption of human nature is signified. This bitterness Christ drank. Or by the vinegar the malice of the Jews is signified. And it is put on a sponge, which is full of cavities, and signifies the cunning and craftiness of the Jews. But they put it on a reed. By the reed sacred Scripture is signified; hence they wish to confirm their malice by Scripture. And it can be that this man was moved by compassion; hence he wished to give him help, but the others did not wish it, therefore they said: "let be, let us see whether Elias will come to deliver him."

"And Jesus again crying with a loud voice, yielded up the ghost." Here the things that were done after his death are dealt with. And first the death of Christ is set down; secondly the things that were done; thirdly the effect. The second is at "And behold the veil of the temple was rent"; the third at "Now the centurion," and so on. Concerning the first, the death is touched upon, and the manner of the death. A threefold cause of the death is assigned: one cause was, that he might show how much he loved us. Augustine: there is no greater reason for love than to be anticipated by being loved. Romans 5:8: "But God commendeth his charity toward us; because when as yet we were sinners, Christ died for us." Likewise, that he might teach us to despise death. Through death he destroyed all sins. Likewise, that he might take away the punishment of Adam's sin, namely that he might free us from the sin of Adam. For it was said to him, Genesis 2:17: "In what day soever thou shalt eat, thou shalt die": from this death he freed us. Likewise, because the Devil, who is the author of death, had invaded him, who had not deserved it, therefore he lost his power over others; therefore he handed over his soul to death, that he might free ours.

Likewise the condition of the death is designated: "and crying with a loud voice, he yielded up the ghost." Some have said that the divinity died; but this is false, because life cannot die, but God is not only living, but is even life itself. Some have said that the soul died with the body: this cannot be, because it could not then apprehend immortality. Likewise it should be noted that all men die of necessity; Christ, however, of his own will. Hence it does not say "he died," but "he yielded up," because it was of his own will, and this signifies power, as is said elsewhere, John 10:18: "I have power to lay down my life, and I have power to take it up again." And he wished to die with a loud voice, to signify that he was dying by power, and not by necessity: hence he laid down his soul when he willed, and he took it up when he willed. Hence it was easier for Christ to lay down his soul and take it up again, than for anyone to fall asleep, and be awakened. But why was it imputed to them? Because they did what was in them to do.

"And behold the veil of the temple was rent," and so on. In this part the effect is dealt with. First he deals with what was done concerning the temple; secondly with what was done in the elements; thirdly with what was done in men. And it should be observed that Matthew narrates in a different order than Luke. Augustine says that Matthew narrates the order of the history: and this is clear, because he says, "and behold the veil of the temple was rent." But in Luke nothing of the kind is found in that place. And it should be noted that in the temple there was a double veil, as also in the tabernacle, because there was a veil within the Holy of Holies, and there was another veil, which was not within the holy places. And these two signified a double veiling, because the inner veil signified the veiling of the heavenly mysteries, which will be revealed to us: for then we shall be like him, when his glory shall appear. The other, which was outer, signified the veiling of the mysteries which pertain to the Church. Hence this outer one was rent, but the other was not, to signify that the mysteries which pertain to the Church were made manifest through the death of Christ; but the other was not divided, because the heavenly secrets still remain veiled. Hence the Apostle says, 2 Corinthians 3:16: "But when they shall be converted to the Lord, the veil shall be taken away." Hence through the passion all the mysteries which are written in the Law and the Prophets were opened, as is said in Luke, the last chapter, 27: "beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him." Or it signified the dispersion of the people of the Jews. And because their glory was in the veil, which at the passion of the Lord was rent, it was signified that all their glory was being divided from them.

"And the earth quaked, and the rocks were rent," and so on. Above was set down the miracle that was done concerning the sacred things of the temple; here he sets down the miracle that was done concerning the elements. And these fittingnesses are found, first as to the power of the passion; secondly as to the effect of salvation; thirdly as to the judiciary power, which Christ merited by suffering. It is fitting that "the earth quaked," etc., because it cannot sustain the presence of so great a majesty without trembling; hence in Psalm 103:32: "He looketh upon the earth and maketh it tremble." "And the rocks were rent," by which it was signified that no power can resist him; 3 Kings 19:11: "The Lord passeth, overthrowing the mountains, and breaking the rocks in pieces." "And the graves were opened." Graves are the enclosures of dead bodies. Hence it is signified that he breaks the bonds of death; Hosea 13:14: "I will be thy death, O death; I will be thy bite, O hell." Likewise 1 Corinthians 15:54: "Death is swallowed up in victory." Likewise this fits as to the effect. The earth is shaken in that whatever is earthly is cast aside. Psalm 59:4: "Thou hast moved the earth, and hast troubled it: heal thou the breaches thereof, for it hath been moved." Likewise the rocks are rent, when the hardness of hearts is moved to compassion; Jeremiah 23:29: "Are not my words," namely, of the passion, "as a fire, and as a hammer that breaketh the rock in pieces?" Likewise, that "the graves were opened" signifies that the dead in sins ought to rise again; Ephesians 5:14: "Rise thou that sleepest, and arise from the dead." Likewise this fits him who comes to judgment, because at his coming, the earth will be moved; Haggai 2:7: "Yet one little while, and I will move the heaven and the earth." Likewise the rocks are rent, because every height of men will be brought low. Likewise the graves will be opened, because the dead will come to judgment; John 5:28: "The hour cometh, wherein all that are in the graves shall hear the voice of the Son of God."

Consequently the miracle in men is touched upon. And first he touches on the resurrection; secondly the manifestation. He says therefore, "and many bodies of the saints that had slept arose." Concerning these there is customarily a question, whether they rose again to die a second time, or not to die again. It is certain that some rose again in order afterward to die, as Lazarus. But concerning these it can be said that they rose not to die again, because they rose for the manifestation of the resurrection of Christ. Now it is certain that Christ, rising from the dead, dies no more. Likewise, if they had risen only to die again, no benefit would have been shown to them, but rather a detriment; therefore they rose as men who were to enter with Christ into heaven. "And coming out of the tombs after his resurrection, they came into the holy city." And it should be noted that although this is said in connection with the death of Christ, it is nevertheless to be understood as said by anticipation, because it happened after the resurrection; because Christ is "the firstborn of the dead," Apocalypse 1:5. "And they came into the holy city," not that it was holy at that time, but because it had been so before; Isaiah 1:21: "How is the faithful city, that was full of judgment, become a harlot?" Or it is called holy, because holy things were transacted there. Or, according to Jerome, "into the holy city," namely the heavenly one, because they came with Christ into glory. "And they appeared to many." For just as Christ has the power of manifesting himself to whom he will, so it is to be understood concerning glorified bodies.

"Now the centurion," and so on. Here the effect of the miracles is dealt with. And first in the gentiles; secondly in the women, at "And there were there many women." Concerning the first he does three things. First careful consideration is set down; secondly fear; thirdly the true confession of faith arising from that fear. 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 man was terrified by the fact that Christ, crying out, expired; here, however, it is said, "having seen the earthquake." And Augustine says that it would not be easy to resolve this unless he had said also, "and the things that were done." This man signified the gentile people, who by a healthful fear confessed the Lord; hence Hosea 2:24: "I will say to that which was not my people: Thou art my people: and it shall say: Thou art my God." Isaiah 26:18: "From thy face, O Lord, we have conceived, and been in labor, and have brought forth the spirit of salvation." Then the true confession is set down, at "indeed this was the Son of God." In this Arius is confounded, who, while Christ exists in heaven, does not confess him to be truly the Son of God, whom the centurion confessed in his death; 1 John 5:20: "This is the true Son of God, and life eternal."

There follows the devotion of the women: "and there were there many women," and so on. And first they are described as to the past and as to the present. In which it should be considered that, when the crowds withdrew, the women clung to him, so that what is said in Isaiah 50:2 was fulfilled: "there was not a man with me." But it should be considered that here it is said that they stood afar off. John, however, in 19:25, says that they stood by the cross, and so on. Augustine says that it can be said that there were other women who were near, and others who were far off; except that it would be said in both places that Mary Magdalene was one of them. Therefore it must be said otherwise, that just as "much" and "little" are said relatively, so are "near" and "far": and just as the same thing can be called much and little with respect to different things, so too near and far. Thus it is to be considered that the centurion and the gentiles were beside the cross; but the women were behind them, and the crowds were still farther off. Hence according to different comparisons they were both far and near: far in comparison to the centurion and the gentiles; near in comparison to the crowds. Or it can be said that at first they stood near, but when he yielded up the ghost, they stood afar off. Likewise note that it says that they "followed him from Galilee, ministering unto him." For he, to whom angels ministered, permitted that he be ministered to by women. In this he gave an example to the apostles who followed him, that they should receive temporal things from those to whom they ministered spiritual things. And this was the custom of old, that teachers received necessities from the good people whom they taught. But Paul, because he preached to the gentiles, among whom this custom did not exist, in order that he might not seem to preach for money, was unwilling to receive.

"Among whom was Mary Magdalen, and Mary the mother of James," and so on. From this word Helvidius took occasion for his error, who said that Jesus was born from the seed of Joseph. To this Jerome says that there were two men named James: the elder, who is called the brother of John, and the younger, who was the son of Alphaeus, whose mother was also the mother of Joseph. Hence she who was the mother of the elder James was not the mother of the younger James: because immediately it is added, "and the mother of the sons of Zebedee." But what is meant by what is said: "Mary of Cleophas," and "Mary of Alphaeus"? Jerome resolves this by saying that it could be that this Mary had a husband who had two names; hence he was called both Cleophas and Alphaeus. Or it can be said that she first married Cleophas, and when he died, married Alphaeus. Or it can be said that Cleophas was the father, and the mother was called Salome, since Mark says, "and Salome," hence Salome is the name of the woman. Hence the error of the Master is evident, in the Gloss on the second chapter of Galatians, that this was the name of a man. And likewise the error of the Master in the history, because in Greek it is written "Salomei," which is a feminine ending, which is never found in the masculine.

"Now when evening had come," etc. In this part, first the burial is treated; second, the veneration; third, the guarding. The second begins where it says, "and having received the body, he wrapped it in a clean linen shroud"; the third where it says, "but on the next day," etc. Concerning the first, first the condition of the one burying him is set forth; second, his petition. Four conditions are set forth.

Hence, when evening had come (because it was necessary that he be removed, so that he would not remain on the cross on the sabbath), there came a certain rich man from Arimathea. And he is described from his means, since he was rich; Ecclesiasticus 31:8: "Blessed is the rich man that is found without blemish, and that hath not gone after gold, nor put his trust in money and treasures." But why does it call him rich? It must be said that this is not said for his praise or for boasting, but for this reason: that he was able to obtain from Pilate what a poor man could not have obtained. Likewise he is described from his homeland, since he was from Arimathea, which is the same as Ramatha, which was the city of Samuel. And this signifies "lofty," and this man was indeed lofty. Likewise from his name, since he was called Joseph, which signifies "one who increases." Likewise from his religion, since he himself was a disciple of Jesus, because he had not fallen away from the faith; John 13:31: "If you abide in my word, you shall truly be my disciples."

Then the obtaining of the body is treated; and first the petition is set forth, second the obtaining. Here it says, "he went to Pilate, and asked for the body of Jesus." And he is commended because he went. There follows the obtaining: "then Pilate ordered the body to be given back." There follows the burial: "and having received the body, Joseph wrapped it in a clean linen shroud." And here the manner of care and the burial are treated. Concerning the care: it was a simple care, since it was in a simple shroud. And therefore, according to Jerome, excessive pomp in burial is reproved.

By this shroud, according to the mystical sense, three things are signified. First, the clean flesh of Christ is signified: for it is made of linen, which is whitened through much pressing, and thus the flesh of Christ, through much affliction, arrived at the brightness of the resurrection; Luke, last chapter, 46: "Thus it was necessary for Christ to suffer, and to rise again from the dead on the third day." Or it signifies the Church, having neither spot nor wrinkle: and this is signified by this linen cloth, which is woven together from diverse threads. Likewise a clean conscience is signified, where Christ rests.

"And he laid him in his own new tomb." And he says four things about this tomb. First, that it was his own. And it was fitting enough that he who had died for the sins of others should be buried in the tomb of another. Likewise he says "new," because if other bodies had been placed there, it would not be known which one had risen. Likewise he says that it was "in rock," not in a tomb constructed from diverse stones, so that every false accusation might be removed. But why not under the earth? The reason was so that it would not be believed that the disciples had drawn him out through underground caverns. Likewise he says that "he rolled a great stone" to the door. And therefore, because it was great, it could not be rolled back by a few, especially since there were guards there.

Then follows the devotion of the women. Hence the women, who loved more ardently, followed him even to the tomb: hence it says, "Mary Magdalene was there, and the other Mary"; and the mother of Zebedee's sons is not named, since she was not there, because she did not love so ardently.

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

The time: "but on the next day, which is after the Preparation." "Parasceve" is called "preparation." Hence, because the Jews did nothing on the sabbath, they made preparation on the preceding day, and therefore it was called Parasceve; hence, although it had some solemnity, nevertheless the sabbath was of greater observance, and so they prepared nothing on the sabbath, by precept, Exodus 16:22, where the Lord commanded that on Friday they should gather manna for two days.

Then "the chief priests assembled," whence they were very intent on persecuting him, because it does not suffice to persecute up to death, but also after death; hence they wished to impede the resurrection. But why did they assemble? There follows the cause: "Sir, we have remembered that that deceiver." They call him a deceiver; hence in John 7:12 it is said that some of them said, "He is good," but others said, "No, but he deceives the crowds." "After three days I will rise again." They had this from the fact that he had said above, chapter 12:40, that just as Jonah was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights. And the part is put for the whole, as was explained above.

Likewise the petition is set forth: "Command, therefore, that the tomb be guarded." This very zeal of the Jews profits us toward certainty; hence the more they intended to do harm, the more they advanced toward the salvation of believers, Job 5:13: "He catcheth the wise in their own craftiness," because what they intend, the Lord turns to another purpose. Then the intent of the petition is set forth: "lest perhaps his disciples come, and steal him away, and say to the people: he has risen from the dead"; and in this they prophesied, and therefore they sinned all the more, because they had seen wonders and yet did not believe he could rise again.

There follows the concession: "Pilate said to them: You have a guard"; that is, "may you have a guard," as if saying: "it is up to you to guard him." There follows the execution: "but they, going away, secured the tomb, sealing the stone, with guards." Hence it was not enough that they set guards, but they also sealed it. Nor was it enough for them that the soldiers should do this, but they themselves also sealed it; Psalm 21:17: "The council of the malignant hath besieged me."