Bible Verses and Early Church Commentary | Historical Christian Faith

¹ When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: ² And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. ³ Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, ⁴ Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. ⁵ And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. ⁶ And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. ⁷ And they took counsel, and bought with them the potter's field, to bury strangers in. ⁸ Wherefore that field was called, The field of blood, unto this day. ⁹ Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; ¹⁰ And gave them for the potter's field, as the Lord appointed me. ¹¹ And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. ¹² And when he was accused of the chief priests and elders, he answered nothing. ¹³ Then said Pilate unto him, Hearest thou not how many things they witness against thee? ¹⁴ And he answered him to never a word; insomuch that the governor marvelled greatly. ¹⁵ Now at that feast the governor was wont to release unto the people a prisoner, whom they would. ¹⁶ And they had then a notable prisoner, called Barabbas. ¹⁷ Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? ¹⁸ For he knew that for envy they had delivered him. ¹⁹ When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. ²⁰ But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. ²¹ The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. ²² Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. ²³ And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. ²⁴ When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. ²⁵ Then answered all the people, and said, His blood be on us, and on our children. ²⁶ Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. ²⁷ Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. ²⁸ And they stripped him, and put on him a scarlet robe. ²⁹ And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! ³⁰ And they spit upon him, and took the reed, and smote him on the head. ³¹ And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. ³² And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. ³³ And when they were come unto a place called Golgotha, that is to say, a place of a skull, ³⁴ They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. ³⁵ And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. ³⁶ And sitting down they watched him there; ³⁷ And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. ³⁸ Then were there two thieves crucified with him, one on the right hand, and another on the left. ³⁹ And they that passed by reviled him, wagging their heads, ⁴⁰ And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. ⁴¹ Likewise also the chief priests mocking him, with the scribes and elders, said, ⁴² He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. ⁴³ He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. ⁴⁴ The thieves also, which were crucified with him, cast the same in his teeth. ⁴⁵ Now from the sixth hour there was darkness over all the land unto the ninth hour. ⁴⁶ And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? ⁴⁷ Some of them that stood there, when they heard that, said, This man calleth for Elias. ⁴⁸ And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. ⁴⁹ The rest said, Let be, let us see whether Elias will come to save him. ⁵⁰ Jesus, when he had cried again with a loud voice, yielded up the ghost. ⁵¹ And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; ⁵² And the graves were opened; and many bodies of the saints which slept arose, ⁵³ And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. ⁵⁴ Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. ⁵⁵ And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: ⁵⁶ Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children. ⁵⁷ When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: ⁵⁸ He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. ⁵⁹ And when Joseph had taken the body, he wrapped it in a clean linen cloth, ⁶⁰ 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 sepulchre, and departed. ⁶¹ And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. ⁶² Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, ⁶³ Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. ⁶⁴ Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. ⁶⁵ Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. ⁶⁶ So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

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[AD 253] Origen of Alexandria on Matthew 27:1-5

They supposed that by His death they should crush His doctrine, and the belief in Him of those who believed Him to be the Son of God. With such purpose against Him they bound Jesus, Who looses them that are bound. (vid. Isa. 61:1.)

Let the propounders of those fables concerning intrinsically evil naturesa answer me here, whence Judas came to the acknowledgment of his sin, I have sinned in that I have betrayed righteous blood, except through the good mind originally implanted in him, and that seed of virtue which is sown in every rational soul? But Judas did not cherish this, and so fell into this sin. But if ever any man was made of a nature that was to perish, Judas was yet more of such a nature. If indeed he had done this after Christ's resurrection, it might have been said, that the power of the resurrection brought him to repentance. But he repented when he saw Christ delivered up to Pilate, perhaps remembering the things Jesus had so often spoken of His resurrection. (John 13:27.) Or, perhaps Satan who had entered into him continued with him till Jesus was given up to Pilate, and then, having accomplished his purpose, departed from him; whereupon he repented. But how could Judas know that He was condemned, for He had not yet been examined by Pilate? One may perhaps say, that he foreboded the event in his own mind from the very first, when he saw Him delivered up. Another may explain the words, when he saw that he was condemned, of Judas himself, that he then perceived his evil case, and saw that he himself was condemned.

But when the Devil leaves any one, he watches his time for return, and having taken it, he leads him into a second sin, and then watches for opportunity for a third deceit. (1 Cor. 5:1.) So the man who had married his father's wife afterwards repented him of this sin, but again the Devil resolved so to augment this very sorrow of repentance, that his sorrow being made too abundant might swallow up the sorrower. Something like this took place in Judas, who after his repentance did not preserve his own heart, but received that more abundant sorrow supplied to him by the Devil, who sought to swallow him up, as it follows, And he went out, and hanged himself. But had he desired and looked for place and time for repentance, he would perhaps have found Him who has said, I have no pleasure in the death of the wicked. (Ezek. 33:11.) Or, perhaps, he desired to die before his Master on His way to death, and to meet Him with a disembodied spirit, that by confession and deprecation he might obtain mercy; and did not see that it is not fitting that a servant of God should dismiss himself from life, but should wait God's sentence.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 27:1-2

Anyone who demands from me a scriptural text concerning the breaking of those fetters with which the chief priests and elders bound Jesus should understand that it was on account of this very event that Jesus said through the prophet, “Let us break their bonds.” It was just as though Jesus had said this of the chief priests and elders, or even more so of those rulers who operated through them and of the kings of the world who “set themselves,” and of those rulers who “take counsel together against the Lord and against his anointed,” who also said, “let us cast their cords from us.”4Our inquirer will be satisfied still more with scriptural demonstration that Jesus broke the chains of those who “took counsel” against him and led him away, bound, if he understands the meaning of what was written concerning Samson, who also broke the fetters of those foreigners who bound him, for he was a Nazirite of God and had power in his uncut head of hair. If therefore he whose power came from the hair on his head was able to break the chains of the oppressors who bound him, how much more will Christ decisively break those chains binding him, who, after performing great signs and miracles, freely delivered himself to be bound (the power of his divine nature lay dormant and still, allowing him to be captured). Samson’s bonds were but a type of Christ’s.

Source: COMMENTARY ON MATTHEW 115

[AD 407] John Chrysostom on Matthew 27:1-5

(Hom. lxxxiv.) They did not put Him to death in secret, because they sought to destroy His reputation, and the wonder with which He was regarded by many. For this reason they were minded to put Him to death openly before all, and therefore they led Him to the governor.

Observe that he repents only when his sin is finished and complete; for so the Devil suffers not those who are not watchful to see the evil before they bring it to an end.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:1-5

Observe the evil zeal of the Chief Priests; they watched the whole night with a view to this murder. And they gave Him up to Pilate bound, for such was their practice to send bound to the judge any whom they had sentenced to death.

Judas, when he saw that the Lord was condemned to death, returned the money to the Priests, as though it had been in his power to change the minds of His persecutors.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:1-4

(Chapter 27, verses 1 onwards) Now when morning came, all the chief priests and elders of the people took counsel against Jesus to put him to death. And they bound him, and led him away, and delivered him to Pontius Pilate the governor. He was not only taken to Pilate, but also to Herod, so that both of them might mock the Lord. And see the eagerness of the priests for evil. They stayed awake all night in order to commit murder. And they handed him over bound to Pilate. For they had this custom, that whoever they had condemned to death, they would hand over to the judge bound.

Then seeing Judas, who had betrayed Him, that He was condemned, being moved by repentance, he returned the thirty pieces of silver to the chief priests and elders, saying: I have sinned in betraying innocent blood. He cast away the weight of impiety from the greatness of his greed. Seeing that the Lord was condemned to death, Judas returned the price to the priests, as if he had the power to change the sentence of those who persecuted. Therefore, although he changed his will, he did not change the outcome of his first intention. But if he who handed over the innocent blood sinned, how much more did the Jews sin, who bought the innocent blood, and by offering a price, provoked the betrayal of the disciple? Let those who attempt to introduce different natures and say that Judas, the traitor, had an evil nature, and could not be saved by election, answer how an evil nature could have repented.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:1-2

The Lord was led not only to Pilate but also to Herod so that he could be mocked by both. Notice the solicitude with which the priests carried out their evil doing; they remained vigilant throughout the night in preparation for committing murder. “And they delivered him bound to Pilate.” It was their customary practice to bind a man who had been condemned to death and to hand him over to his judge.

Source: COMMENTARY ON MATTHEW 4.27.1-2

[AD 430] Augustine of Hippo on Matthew 27:1-5

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

Source: Catena Aurea by Aquinas

[AD 461] Leo the Great on Matthew 27:1-5

(Serm. 52, 5.) When he says, I have sinned, in that I have betrayed innocent blood, he persists in his wicked treachery, seeing that amid the last struggles of death he believed not Jesus to be the Son of God, but merely man of our rank; for had he not thus denied His omnipotence, he would have obtained His mercy.

Source: Catena Aurea by Aquinas

[AD 461] Leo the Great on Matthew 27:1-2

O religious leaders [of the Jews], this morning was far from your time of ascendency, as it might have seemed to you. Your sun was in fact beginning to set. The dawn you expected did not come. A night of blackest darkness was brooding over your spiteful hearts. Out of this morning would come the overthrow of the temple and its altars, the surpassing of the law and the prophets, the undoing of the kingship and priesthood, turning youth to continual lament. For you set out that morning on a mad and bloody course. You offered up to die the Author of life, the Lord of glory. Pilate—that terror-stricken judge—was overcome by your shouts, so that he chose a man for pardon who was a murderer and demanded the crucifixion of the Savior of the world.

Source: SERMON 41.5.2

[AD 533] Remigius of Rheims on Matthew 27:1-5

But they said, What is that to us? that is to say, What is it to us that He is righteous? See thou to it, i. e. to thy own deed what will come of it. Though some would read these in one1, What must we think of you, when you confess that the man whom yourself have betrayed is innocent?

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:1-5

Though it should be observed that they did not now first bind Him, but before, when they first laid hands upon Him in the garden, as John relates. (John 18:12.)

He hung himself, to show that he was hateful to both heaven and earth.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Augustine on Matthew 27:1-5

(Hil. Quæst. V. et N. Test. q. 94.) Since the Chief Priests were employed about the murder of the Lord from the morning to the ninth hour, how is this proved that before the crucifixion Judas returned them the money he had received, and said to them in the temple, I have sinned, in that I have betrayed innocent blood? Whereas it is manifest that the Chief Priests and Elders were never in the temple before the Lord's crucifixion, seeing that when He was hanging on the Cross they were there to insult Him. Nor indeed can this be proved hence, because it is related before the Lord's Passion, for many things which were manifestly done before, are related after, that, and the reverse. It might have been done after the ninth hour, when Judas, seeing the Saviour dead and the veil of the temple rent, the earthquake, the bursting of the rocks, and the elements terrified, was seized with fear and sorrow thereupon. But after the ninth hour the Chief Priests and Elders were occupied, as I suppose, in the celebration of the Passover; and on the Sabbath, the Law would not have allowed him to bring money. Therefore it is to me as yet unproved on what day or at what time Judas ended his life by hanging.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:2

For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor.

But mark, I pray you, how the act was forced on, so as to take place at the feast. For so was it typified from the first.

[AD 1107] Theophylact of Ohrid on Matthew 27:2

Behold how the devil held them all in his grasp, convincing them to commit murder on such high days when they ought to have been making many sacrifices and offerings for their other sins, and for their purification and cleansing. But instead they bound Him and led Him away to Pilate the governor, who was from Pontus but was subject to the Romans who had sent him to be the governor of Judea. The chief priests and elders handed the Lord over to Pilate on the grounds that He had fomented sedition and had plotted against the emperor.

[AD 130] Papias of Hierapolis on Matthew 27:3-10

Judas did not die by hanging, but lived on, having been cut down before he was suffocated. And the acts of the apostles show this, that falling head long he burst asunder in the midst, and all his bowels gushed out. This fact is related more clearly by Papias, the disciple of John, and the fourth book of the Expositions of the Oracles of the Lord as follows:

Judas walked about in this world a terrible example of impiety; his flesh swollen to such an extent that, where hay wagon can pass with ease, he was not able to pass, no, not even the mass of his head merely. They say that his eyelids swelled to such an extent that he could not see the light at all, while as for his eyes they were not visible even by a physician looking through an instrument, so far have they sunk from the surface.

His genitals appeared entirely disfigured, nauseous and large. When he carried himself about discharge and worms flowed from his entire body through his private areas only, on account of his outrages. After many agonies and punishments, he died in his own place. And on account of this the place is desolate and uninhabited even now. And to this day no one is able to go by that place, except if they block their noses with their hands. Such judgment was spread through his body and upon the earth.

Source: Catenae Graecorum patrum in Novum Testamentum (AD 1844)

[AD 220] Tertullian on Matthew 27:3

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

Source: Against Marcion Book IV

[AD 253] Origen of Alexandria on Matthew 27:3-5

Let us see whether or not, by the grace of God, we can explain the meaning of the following verse, which still remains hidden to many: “When Judas his betrayer saw him condemned, he repented and returned the thirty pieces of silver to the chief priests” and so on.If this were written after Jesus had been sentenced by Pilate, scourged and delivered to the Jews for crucifixion, we would not need to inquire any further into the meaning of the report that “Judas … saw him condemned” because we know that Judas was a party to those events.
But how is it that Judas saw Jesus condemned before Jesus had either been sentenced or interrogated by Pilate? Some perhaps will answer that Judas was anticipating in his mind the final result of Jesus having been handed over by the chief priests and elders of the people, which he did witness. Others, however, will say that one whom Judas “saw condemned” was not Jesus but Judas himself. According to this account, when the chief priests and elders of the people handed Jesus over to Pilate, Judas then realized the evil he had done and understood that such an audacious act was already under the judgment and condemnation of God. Perhaps also Satan, who had entered Judas after the dipping of the morsel of bread, remained present in him until Jesus was delivered to Pilate but “departed from him” after he finished accomplishing Satan’s will. Judas then sensed the devil’s departure and at once saw and understood that “betraying righteous blood” is condemned by God, which he was able to understand only after the devil had ceased working in him. Only then, free from Satan’s influence, was Judas capable of penitence by returning the thirty pieces of silver to those who had paid him. When the devil had left him, he could then say what he had not been able to say earlier, for when his heart was still full of Satan he was unable to confess, “I have sinned in betraying righteous blood.” We are not saying, however, that the devil ceases to prey upon anyone whom he may have left. Rather, he waits and watches for an opportune moment to apply himself again. Even after his victim has sinned and come to recognize the devil’s influence, he still waits and watches for yet a third opportunity to deceive.

Source: COMMENTARY ON MATTHEW 117

[AD 407] John Chrysostom on Matthew 27:3-5

This was a charge both against him and against these others. Against Judas, not because he repented but because he did so late and slowly and became self-condemned. For that he gave himself up, he himself confessed. And it was a charge against the others, in that having the power to reverse the verdict, they did not repent. But observe when it is that Judas feels remorse. When his sin was completed and had been fully accomplished. The devil is like this. He does not permit those that are inattentive to see the evil in due time, lest they might repent. At least when Jesus was saying so many things, Judas was not influenced. But when his offense was completed, then repentance came upon him. And then it was too late to be profitable. For to condemn it and to throw down the pieces of silver and not to regard the Jewish people were all acceptable things. But to hang himself, this again was unpardonable and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from it, and carried him off by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself.

Source: THE GOSPEL OF MATTHEW, HOMILY 85.2

[AD 420] Jerome on Matthew 27:3-5

The weight of Judas’s impiety overshadowed the magnitude of his avarice. Seeing the Lord condemned to death, he brought the money to the priests as if it were in his power to change the sentence of Christ’s persecutors. Although he would change his mind eventually, he could not change the consequence of his first decision. Yet if he sins who betrays innocent blood, how much more do they sin who purchase innocent blood and provoke a disciple by offering a reward for his apostasy. Those who deny the apostle’s free will and attempt instead to explain Judas’s betrayal by attributing to him an evil nature will need also to explain how a person of evil nature can repent.

Source: COMMENTARY ON MATTHEW 4.27.4

[AD 420] Jerome on Matthew 27:3-5

It profits nothing to do an act of penance which is incapable of correcting the sin. If a man sins against his brother in such a way that the wrong he committed can be amended, it is possible for him to be forgiven. If the consequences of his sin remain in force, however, in vain does he attempt to do penance. The psalmist applies this truth to our most miserable Judas when he says, “Let his prayer be counted as sin.” Not only was Judas unable to repair the damage of his sinful betrayal, but he even continued to compound the evil of that initial crime by committing suicide. Of such things the apostle speaks in his second epistle to the Corinthians: “Let not a brother be overwhelmed by greater sorrow.”

Source: COMMENTARY ON MATTHEW 4.27.5

[AD 407] John Chrysostom on Matthew 27:4

For neither could he bear his conscience scourging him. But mark, I pray you, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled; at one time saying, Write not, this is the king of the Jews John 19:21 (and yet why are you afraid? Why are you troubled at a dead body that is nailed upon the cross?); at another time they guard over Him, saying, Lest His disciples steal Him away, and say that He is risen again; so the last error shall be worse than the first. And yet if they do it, the thing is refuted, if it be not true. But how should they say so, which did not dare so much as to stand their ground, when He was seized; and the chief of them even thrice denied Him, not bearing a damsel's threat. But, as I said, the chief priests were now troubled; for that they knew the act was a transgression of the law is manifest, from their saying, See thou to that.

Hear, you covetous, consider what befell him; how he at the same time lost the money, and committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He enjoyed not the money, neither the present life, nor that to come, but lost all at once, and having got a bad character even with those very men, so hanged himself.

But, as I said, after the act, then some see clearly. See at any rate these men too for a time not willing to have a clear perception of the fact, but saying, See thou to that: which thing of itself is a most heavy charge against them. For this is the language of men bearing witness to their daring and their transgression, but intoxicated by their passion, and not willing to forbear their satanical attempts, but senselessly wrapping themselves up in a veil of feigned ignorance.

For if indeed these things had been said after the crucifixion, and His being slain, of a truth even then the saying would have had no reasonable meaning, nevertheless it would not have condemned them so much; but now having Him yet in your own hands, and having power to release Him, how could ye be able to say these things? For this defense would be a most heavy accusation against you. How? And in what way? Because while throwing the whole blame upon the traitor (for they say, See thou to that), being able to have set themselves free from this murder of Christ, they left the traitor, and even pressed the crime further, adding the cross to the betrayal. For what hindered them, when they said to him, See thou to that, themselves to forbear the criminal act? But now they even do the contrary, adding to it the murder and in every thing, both by what they do, and by what they say, entangling themselves in inevitable ills. For indeed after these things, when Pilate left it to them, they choose the robber to be released rather than Jesus; but Him that had done no wrong, but had even conferred on them so many benefits, they slew.

[AD 380] Apostolic Constitutions on Matthew 27:5

"You shall not steal:" [Exodus 20:15] for Achan, when he had stolen in Israel at Jericho, was stoned to death; [Joshua 7:1] and Gehazi, who stole, and told a lie, inherited the leprosy of Naaman; [2 Kings 5:27] and Judas, who stole the poor's money, betrayed the Lord of glory to the Jews, [John 12:6] and repented, and hanged himself, and burst asunder in the midst, and all his bowels gushed out; [Matthew 27:5; Acts 1:18] and Ananias, and Sapphira his wife, who stole their own goods, and "tempted the Spirit of the Lord," were immediately, at the sentence of Peter our fellow-apostle, struck dead. [Acts 5:1-11]

Source: Apostolic Constitutions (Book VII), Section 1, II

[AD 407] John Chrysostom on Matthew 27:5

Do you see them again self-condemned by their conscience? For because they knew that they had been buying the murder, they put them not into the treasury, but bought a field to bury strangers in. And this also became a witness against them, and a proof of their treason. For the name of the place more clearly than a trumpet proclaimed their blood- guiltiness. Neither did they it at random, but having taking counsel, and in every case in like manner, so that no one should be clear of the deed, but all guilty. But these things the prophecy foretold from of old. Do you see not the apostles only, but the prophets also declaring exactly those things which were matters of reproach, and every way proclaiming the passion, and indicating it beforehand?

[AD 420] Jerome on Matthew 27:5

(Verse 5.) But they said: What is that to us? You see. And throwing the silver coins into the temple, he left: and going away, he hanged himself. It availed him nothing to have repented, by which he could not correct his crime. If at any time a brother sins against his brother, so that he is able to amend what he has sinned, it can be forgiven to him. But if his works remain, repentance is taken up in vain with words. This is what is said in the psalm concerning the same most unfortunate Judas: Let his prayer be turned into sin (Psalm 108:7); so that he not only could not correct the wickedness of his betrayal, but also added the crime of his own homicide to the former sin. Here's what the Apostle says in his second Epistle to the Corinthians: 'So that on the contrary ye should rather forgive him and comfort him, lest perhaps such a one be swallowed up with overmuch sorrow.' (2 Corinthians 2:7)

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:5

Judas began to have second thoughts and he repented, but it was not a good repentance. To pass judgement against oneself is good, but to hang oneself is of the devil; for Judas was not able to endure the thought of the reproaches that would later be heaped upon him and so he fled from this life, when he ought instead to have wept and reconciled himself to Him Whom he had betrayed. Some say that Judas in his greed believed that he himself could gain the silver by betraying Christ, without Christ actually being slain, as He would escape from the Jews as He had done on many occasions. But when Judas saw that Jesus had been condemned and already sentenced to die, he repented that the affair had not turned out as he had planned. Whereupon he hanged himself thinking to precede Jesus into hades and there to plead for his own salvation. Nevertheless, know that while he did put his neck into the noose and hanged himself from a tree, the tree bent and he survived, as God wanted to save his life, either so that he could gain the silver by betraying Christ, without Christ actually being slain, as He would escape from the Jews as He had done on many occasions. But when Judas saw that Jesus had been condemned and already sentenced to die, he repented that the affair had not turned out as he had planned. Whereupon he hanged himself thinking to precede Jesus into hades and there to plead for his own salvation. Nevertheless, know that while he did put his neck into the noose and hanged himself from a tree, the tree bent and he survived, as God wanted to save his life, either so that he could repent, or to make an example of him and to shame him. They say that Judas later became so bloated from dropsy that he could not pass through an opening that a wagon could easily pass through; and then falling face forward he burst asunder, or ruptured, as Luke says in the Acts of the Apostles (Acts 1:18).

[AD 253] Origen of Alexandria on Matthew 27:6-10

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

Or, the foreigners are they who to the end are aliens from God, for the righteous are buried with Christ in a new tomb hewn out in the rock. But they who are aliens from God, even to the end, are buried in the field of a potter, a worker in clay, which being bought by the price of blood, is called the field of blood.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 27:6-8

Because the quality of resting places for the dead varies (for many are buried in their ancestral tombs which were secured by a pledge, but those who suffer misfortune are often buried in the graves of the homeless), those who received payment in exchange for the blood of Jesus used it to acquire a potter’s field for the purpose of having a place in which to bury those foreigners who could not supply a pledge to secure a proper tomb. If it is suitable to interpret these foreigners typologically, we can consider those persons to be foreigners who remained strangers to God until the end and alien to his covenants. Vagabonds such as these meet their end buried in a potter’s field acquired with blood money. The righteous are able to say, “We are buried with Christ in a new tomb cut from the rock in which no dead body had yet been laid,” but those foreigners who remain finally estranged from Christ and alien to God will have to say, “We are buried with strangers in the field which is called the ‘Field of Blood.’ ”

Source: COMMENTARY ON MATTHEW 117

[AD 407] John Chrysostom on Matthew 27:6-10

The Chief Priests knowing that they had purchased a murder were condemned by their own conscience; they said, It is the price of blood.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:6-8

If they had put the blood money into the treasury, their deed might have remained relatively more hidden. But the religious leaders make clear their guilt to all subsequent generations by buying the piece of land for burial. They thereby unconsciously declare their guilt.So do not imagine that someone might do a good work through murder and use the reward for some supposed good purpose. Such alms are satanic. Such reasoning is twisted. Do not be naive about this. There are still many who imagine that they are permitted to violently take countless things that belong to others. Then they make an excuse for their violence if they give some ten or a hundred gold pieces to charity. Of these the prophet has said, “You have covered my altar with tears.” Christ is not willing to be fed by covetousness. He does not accept these gifts. Why do you insult your Lord by offering these unclean things? It is better to leave people to pine with hunger than to feed them from these polluted sources.

Source: THE GOSPEL OF MATTHEW, HOMILY 85.3

[AD 407] John Chrysostom on Matthew 27:6-8

Once again they are self-condemned by their own conscience. Don’t you see this? They knew that they had been paying straightaway for a murder. They even bought a field for the burial of strangers. They did not even put the silver into a treasury. So this directness itself became a witness against them and a proof of their treason.

Source: THE GOSPEL OF MATTHEW, HOMILY 85.3

[AD 407] John Chrysostom on Matthew 27:6-8

They did not make these decisions randomly but took counsel together. This indicates that no one is innocent of the deed. All are guilty. So it is in cases of conspiracy.

Source: THE GOSPEL OF MATTHEW, HOMILY 85.3

[AD 407] John Chrysostom on Matthew 27:6-8

Even the very name of the place proclaims more sharply than a trumpet their guilt of murder.

Source: THE GOSPEL OF MATTHEW, HOMILY 85.3

[AD 420] Jerome on Matthew 27:6-10

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

Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves.

This is not found at all in Hieremias; but in Zacharias (Zech. 11:13.), who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different.

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

(in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:6

(Verse 6.) But the chief priests, having received the silver, said: It is not lawful to put them into the treasury, because it is the price of blood. Truly straining out a gnat and swallowing a camel. For if they do not put money into the treasury, that is, into the storeroom for gifts to God, because it is the price of blood, why is the blood itself being spilled?

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 27:6-10

(App. Serm. 80. 1.) It was brought about, I conceive, by God's providence, that the Saviour's price should not minister means of excess to sinners, but repose to foreigners, that thence Christ might both redeem the living by the shedding of His blood, and harbour the dead by the price of His passion. Therefore with the price of the Lord's blood the potter's field is purchased. We read in Scripture that the salvation of the whole human race has been purchased by the Saviour's blood. This field then is the whole world. The potter who is the Lord of the soil, is He who has formed of clay the vessels of our bodies. This potter's field then was purchased by Christ's blood, and to strangers who without country or home wander over the whole world, repose is provided by Christ's blood. These foreigners are the more devout Christians, who have renounced the world, and have no possession in it, and so repose in Christ's blood; for the burial of Christ is nothing but the repose of a Christian; for as the Apostle says, We are buried with him by baptism into death. (Rom. 6:4.) We are in this life then as foreigners.

(de Cons. Ev. iii. 7.) But if any one thinks this lowers the historian's credit, first let him know that not all the copies of the Gospels have the name Hieremias, but some simply by the Prophet. But I do not like this defence, because the more, and the more ancient, copies have Hieremias, and there could be no reason for adding the name, and thus making an error. But its erasure is well accounted for by the hardihood of ignorance having heard the foregoing objection urged. It might be then, that the name Hieremias occurred to the mind of Matthew as he wrote, instead of the name Zacharias, as so often happens; and that he would have straightway corrected it, when pointed out to him by such as read this while he yet lived in the flesh, had he not thought that his memory, being guided by the Holy Spirit, would not thus have called up to him one name instead of another, had not the Lord determined that it should thus be written. And why He should have so determined, the first reason is, that it would convey the wonderful consent of the Prophets, who all spake by one Spirit, which is much greater than if all the words of all the Prophets had been uttered through the mouth of one man; so that we receive without doubt whatever the Holy Spirit spake through them, each word belongs to all in common, and the whole is the utterance of each. Suppose it to happen at this day, that in repeating another's words one should mention not the speaker's name, but that of some other person, who however was the other's greater friend, and then immediately recollecting himself should correct himself, he might yet add, Yet am I right, if you only think of the close unanimity that exists between the two. How much more is this to be observed of the holy Prophets! There is a second reason why the name Hieremias should be suffered to remain in this quotation from Zacharias, or rather why it should have been suggested by the Holy Spirit. (Jer. 32:9.) It is said in Hieremias, that he bought a field of his brother's son, and gave him silver for it, though not indeed the sum stated in Zacharias, thirty pieces of silver. That the Evangelist has here adapted the thirty pieces of silver in Zacharias to this transaction in the Lord's history, is plain; but he may also wish to convey that what Hieremias speaks of the field is mystically alluded to here, and therefore he puts not the name of Zacharias who spoke of the thirty pieces of silver, but of Hieremias who spoke of the purchase of the field. So that in reading the Gospel and finding the name of Hieremias, but not finding there the passage respecting the thirty pieces of silver, but the account of the purchase of the field, the reader might be induced to compare the two together, and so extract from them the sense of the prophecy, how far it refers to what was now accomplished in the Lord. For what Matthew adds to the prophecy, Whom they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me, this, as the Lord appointed me, is found neither in Zacharias nor Hieremias. It must then be taken in the person of the Evangelist as inserted with a mystic meaning, that he had learned by revelation that the prophecy referred to this matter of the price for which Christ was betrayed.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 27:6-10

(non occ.) To this day means to the time when the Evangelist was then writing. He then confirms the event by the testimony of the Prophet; Then was fulfilled that which was spoken by Jeremy the Prophet, &c.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Augustine on Matthew 27:6-10

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:7

This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations.

Hear ye as many as think to do good works out of murders, and take a reward for the lives of men. These almsgiving are Judaical, or rather they are Satanical. For there are, there are now also they, that take by violence countless things belonging to others, and think that an excuse is made for all if they cast in some ten or a hundred gold pieces.

Touching whom also the prophet says, You covered my altar with tears. Malachi 2:13 Christ is not willing to be fed by covetousness, He accepts not this food. Why do you insult your Lord, offering Him unclean things? It is better to leave men to pine with hunger, than to feed them from these sources. That was the conduct of a cruel man, this of one both cruel and insolent. It is better to give nothing, than to give the things of one set of persons to others. For tell me, if you saw any two persons, one naked, one having a garment, and then having stripped the one that had the garment, thou were to clothe the naked, would you not have committed an injustice? It is surely plain to every one. But if when you have given all that you have taken to another, you have committed an injustice, and not shown mercy; when you give not even a small portion of what you rob, and callest the deed alms, what manner of punishment will you not undergo? For if men offering lame brutes were blamed, what favor will you obtain doing things more grievous? For if the chief, making restitution to the owner himself, still does an injustice, and so does an injustice, as by adding fourfold scarcely to do away the charge against himself, and this under the old covenant; Exodus 22:1 he that is not stealing, but taking by violence, and not even giving to him that is robbed, but instead of him to another; nor yet giving fourfold, but not so much as the half; and moreover not living under the old dispensation, but under the new; consider how much fire he is heaping together upon his own head. And if he do not as yet suffer his punishment, for this self-same thing I say bewail him, for he is treasuring up against himself a greater wrath, unless he repent. For what? Think ye, says He, that they alone were sinners upon whom the tower fell down? Nay, I say unto you, but except ye repent, you also shall suffer the same things.

Let us repent then, and give alms pure from covetousness, and in great abundance. Consider that the Jews used to feed eight thousand Levites, and together with the Levites, widows also and orphans, and they bore many other public charges, and together with these things also served as soldiers; but now there are fields, and houses, and hirings of lodgings, and carriages, and muleteers, and mules, and a great array of this kind in the church on account of you, and your hardness of heart. For this store of the church ought to be with you, and your readiness of mind ought to be a revenue to her; but now two wrong things come to pass, both you continue unfruitful, and God's priests do not practise their proper duties.

Was it not possible for the houses and the lands to have remained in the time of the apostles? Wherefore then did they sell them and give away? Because this was a better thing.

But now a fear seized our fathers (when you were so mad after worldly things, and because of your gatherings, and not dispersing abroad), lest the companies of the widows and orphans, and of the virgins, should perish of famine; therefore were they constrained to provide these things. For it was not their wish to thrust themselves unto what was so unbecoming; but their desire was that your good will should have been a supply for them, and that they should gather their fruits from thence, and that they themselves should give heed to prayers only.

But now you have constrained them to imitate the houses of them that manage public affairs; whereby all things are turned upside down. For when both you and we are entangled in the same things, who is there to propitiate God? Therefore it is not possible for us to open our mouths, when the state of the church is no better than that of worldly men. Have ye not heard that the apostles would not consent so much as to distribute the money that was collected without any trouble? But now our bishops have gone beyond agents, and stewards, and hucksters in their care about these things; and when they ought to be careful and thoughtful about your souls, they are vexing themselves every day about these things, for which the innkeepers, and tax-gatherers, and accountants, and stewards are careful.

These things I do not mention for nought in the way of complaint, but in order that there may be some amendment and change, in order that we may be pitied for serving a grievous servitude, in order that you may become a revenue and store for the church.

But if you are not willing, behold the poor before your eyes; as many as it is possible for us to suffice, we will not cease to feed; but those, whom it is not possible, we will leave to you, that you may not hear those words on the awful day, which shall be spoken to the unmerciful and cruel. You saw me an hungered, and fed me not. Matthew 25:42

For together with you this inhumanity makes us laughing-stocks, because leaving our prayers, and our teaching, and the other parts of holiness, we are fighting all our time, some with wine merchants, some with grain-factors, others with them that retail other provisions.

Hence come battles, and strifes, and daily revilings, and reproaches, and jeers, and on each of the priests names are imposed more suitable for houses of secular men; when it would have been fit to take other names in the place of these, and to be named from those things, from which also the apostles ordained, from the feeding of the hungry, from the protection of the injured, from the care of strangers, from succoring them that are despitefully used, from providing for the orphans, from taking part with the widows, from presiding over the virgins; and these offices should be distributed among us instead of the care of the lands and houses.

These are the stores of the church, these the treasures that become her, and that afford in great degree both ease to us and profit to you; or rather to you ease with the profit. For I suppose that by the grace of God they that assemble themselves here amount to the number of one hundred thousand; and if each bestowed one loaf to some one of the poor, all would be in plenty; but if one farthing only, no one would be poor; and we should not undergo so many revilings and jeers, in consequence of our care about the money. For indeed the saying, Sell your goods, and give to the poor, and come and follow me, might be seasonably addressed to the prelates of the church with respect to the property of the church. For in any other way it is not possible to follow Him as we ought, not being freed from all grosser and more worldly care.

But now the priests of God attend at the vintage and harvest, and at the sale and purchase of the produce; and whereas they that served the shadow had an entire immunity from such matters, although entrusted with a more carnal service; we, who are invited to the very inmost shrines of the heavens, and who enter into the true holy of holies, take upon ourselves the cares of tradesmen and retail dealers.

Hence great neglect of the Scriptures, and remissness in prayers, and indifference about all the other duties; for it is not possible to be split into the two things with due zeal. Where I pray and beseech you that many fountains may spring up to us from all quarters, and that your forwardness may be to us the threshing floor and the wine press.

For in this way both the poor will more easily be supported, and God will be glorified, and you will advance unto a greater degree of love to mankind, and will enjoy the good things eternal; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

[AD 420] Jerome on Matthew 27:7-8

(Vers. 7, 8.) However, with a plan devised, they bought a field from that potter, for the burial of strangers, therefore that field was called Acheldemach, which means the field of blood, to this day. Indeed, they acted with a different intention, that they might leave a lasting monument of their impiety from the purchase of the land. But we, who were strangers to the Law and the prophets, have embraced their corrupt practices for salvation: and we find rest in the price of his blood. But the field is called 'figulus' because our potter is Christ.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 27:9-10

All these things had been foretold from ancient times by prophecy. It was not the apostles alone but the prophets who were also declaring these events precisely as they occurred. Don’t you see how they foresaw in every way the suffering of Christ? How they knew of its chastisement beforehand?

Source: THE GOSPEL OF MATTHEW, HOMILY 85.3

[AD 420] Jerome on Matthew 27:9-10

This prophecy does not come from Jeremiah but from a similar passage in Zechariah, who is almost the last of the twelve prophets. Although the meaning does not differ much, Zechariah’s word order and vocabulary do conflict with Matthew’s quotation. In a copy of the Hebrew Scriptures given to me by a member of the Nazarene sect, I recently read an apocryphal edition of the book of Jeremiah in which this quotation from Matthew appeared word for word. Nevertheless it still seems more likely to me that Matthew took this prophecy from Zechariah, since it was the ordinary practice of the Evangelists and apostles to communicate only the meaning of texts from the Old Testament while neglecting to observe their word order.

Source: COMMENTARY ON MATTHEW 4.27.10

[AD 420] Jerome on Matthew 27:9-10

(Verse 9, 10) Then was fulfilled what was spoken by the prophet Jeremiah, saying, 'And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter's field, as the Lord directed me.' This testimony is not found in Jeremiah. But in Zechariah, who is almost the last of the twelve prophets, a certain similarity is mentioned (Zech. 11). And although the meaning does not differ much, nevertheless both the order and the words are different. I recently read in a certain Hebrew volume, which a Hebrew of the Nazarene sect offered to me, an apocryphal book of Jeremiah, in which I found the following words written verbatim. However, it seems to me more like a testimony taken from Zechariah: just like the Evangelists and Apostles commonly do, who, omitting the order of words, only present the meaning from the Old Testament as an example.

Source: Commentary on Matthew

[AD 465] Maximus of Turin on Matthew 27:9-10

This field then is this entire world, in which we who have been dispersed and scattered bear the fruit of good work for the Lord.Yet perhaps you would inquire of me, if the field is the world, who the potter might be who could have the ownership of the world. Unless I am mistaken, the potter is the one who made the vessels of our body from clay. Scripture says of him, “Then the Lord God formed the man from the dust from the earth.” The potter is the one who, with the warmth of his own breath, made alive the slimy clay of our flesh and with fiery heat put together the fluid and earthly matter of our bodies.
The potter, I say, is the one who fashioned us unto life with his own hands and who is refashioning us unto glory through his Christ. The apostle says, “We are being changed into his likeness from one degree of glory to another.” That is to say, we who from our previous condition have broken to pieces because of our own misdeeds are restored in a second birth through the loving kindness of this same potter. We who have been struck by death because of Adam’s transgression rise anew through the grace of the Savior. Clearly this potter is the one of whom the blessed apostle says, “Will what is molded say to its molder?” And again, “Has the potter no right over the clay to make out of the same lump one vessel for beauty and another for menial use?” For from the same clay of our body God preserves some persons for the kingdom on account of their individual merits and keeps others for punishment.
The field of this potter, then, was bought with Christ’s blood for travelers. For travelers, I say, who were without home or country and were cast about as exiles throughout the earth, rest is provided by the blood of Christ, so that those who have no possession in the world might have a burial place in Christ. Who do we say that these travelers are if not very devout Christians who, renouncing the world and possessing nothing in the world, rest in the blood of Christ? For the Christian who does not possess the world utterly possesses the Savior. Christ’s burial place then is promised to travelers so that the one who preserves himself from fleshly vices like a traveler and stranger may merit Christ’s rest. For what is Christ’s burial place if not the Christian’s rest? We therefore are travelers, in this world, and we sojourn in this life as passersby, as the apostle says: “While we are in this body we are away from the Lord.” We are travelers, I say, and a burial place has been bought for us at the price of the Savior’s blood. “We have been buried with him,” the apostle says, “through baptism in his death.” Baptism therefore is Christ’s burial place for us, in which we die to sins, are buried to evil deeds and are restored to a renewed infancy, the conscience of the old person having been dissolved in us for the sake of another birth.

Source: SERMONS 59.3-4

[AD 1107] Theophylact of Ohrid on Matthew 27:10

The corban was the treasury in the temple in which they put the gifts offered to God. See how God brings to naught their schemes by exposing their bloodstained minds. For to this day, it says, that field is called "The field of blood," as a reminder to all that they murdered the Lord. Learn this as well, that the Jews were so diligent in providing hospitality that they purchased a plot where even strangers could be buried. Let us be ashamed, then, we who think we live a more perfect life while disregarding strangers. "The price of Him that was valued," it says, that is to say, the price of Christ. He was beyond price, yet the sons of Israel set a price on Him, having agreed to give Judas thirty pieces of silver.

[AD 220] Tertullian on Matthew 27:11

For Him it behoved to be made a sacrifice on behalf of all Gentiles, who "was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth" (for He, when Pilate interrogated Him, spake nothing ); for "in humility His judgment was taken away: His nativity, moreover, who shall declare? "Because no one at all of human beings was conscious of the nativity of Christ at His conception, when as the Virgin Mary was found pregnant by the word of God; and because "His life was to be taken from the land.

Source: An Answer to the Jews

[AD 253] Origen of Alexandria on Matthew 27:11-12

Truly Jesus “did not consider equality with God something to be grasped” and not once but often humbled himself on behalf of humanity. See now, “having been made judge of every creature” by the Father, the King of kings and Lord of lords, to what extent he humbled himself. He compliantly stood before the governor of the land of Judea, who asked him perhaps deridingly or doubtingly, “Are you the king of the Jews?” Jesus thought this question was proper, and he replied, “It is as you say.” Before that, having been adjured by the chief priest to say whether he was the Christ, the Son of God, he answered, “You have said it yourself.” Notice the two questions. The first one, “If you are the Christ the Son of God,” was germane to Christ as a Jew. The Roman governor did not state his question by saying, “Are you the Christ?” but rather, “Are you the king of the Jews?”

Source: COMMENTARY ON MATTHEW 118

[AD 253] Origen of Alexandria on Matthew 27:11-14

Mark how He that is ordained by His Father to be the Judge of the whole creation, humbled Himself, and was content to stand before the judge of the land of Judæa, and to be asked by Pilate either in mockery or doubt, Art thou the King of the Jews?

Or, Pilate spoke this affirmatively, as he afterwards wrote in the inscription, The King of the Jews. By answering to the Chief Priest, Thou hast said, He indirectly reproved his doubts, but now He turns Pilate's speech into an affirmative, Jesus saith unto him, Thou sayest it.

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

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

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:11-12

To Pilate’s question as to whether he was king of the Jews, he answered, “It is as you say.” How different was the statement he had made to the priest! When the latter asked him whether he was the Christ, he said, “You have said it yourself.” This answer is given to the priest as though pertaining to the past, for in many places the law had foretold the coming of the Christ.

Source: Commentary on Matthew 32.7

[AD 367] Hilary of Poitiers on Matthew 27:11-14

Or, when asked by the High Priest whether He were Jesus the Christ, He answered, Thou hast said, because He had ever maintained out of the Law that Christ should come, but to Pilate who was ignorant of the Law, and asks if He were the King of the Jews, He answers, Thou sayest, because the salvation of the Gentiles is through faith of that present confession.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:11-12

What does Christ answer to Pilate’s question? “You have said so.” He confessed that he was [indeed] a king, but a heavenly king. This would be made clearer elsewhere when he replied more specifically to Pilate, “My kingship is not of this world.” He gives a reason that cannot be doubted: “If my kingship were of this world, my servants would fight, that I might not be handed over.” There was, of course, no excuse for even making such accusations, either from the governor or priests. For in order to refute this suspicion he paid a tax and taught others to pay it. And when others wanted to make him a king, he fled.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.1

[AD 407] John Chrysostom on Matthew 27:11-12

So why then did he not defend himself reasonably by recalling these acts when he was under accusation of being a usurper of power? Because his acts themselves proved his meekness and gentleness and spiritual power. They were beyond number. The judicial process was corrupt, and his accusers were willfully blind and dealt unfairly. So he chose to reply to nothing. He held his peace. He answered briefly to the authorities so as not to appear arrogant from continuing silence. But he did not say anything in reply to these false accusations. He knew he was not likely to persuade them.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.1

[AD 407] John Chrysostom on Matthew 27:11-14

(Hom. Ixxxvi.) Pilate asked Christ that which His enemies were continually casting in His teeth, for because they knew that Pilate cared not for matters of their Law, they had recourse to a public charge.

He acknowledges Himself to be a King, but a heavenly one, as it is more expressly said in another Gospel, My kingdom is not of this world, (John 18:36.) so that neither the Jews nor Pilate were excusable for insisting on this accusation.

He said this out of a wish to release Him, if He should justify Himself in His answer. But the Jews, though they had so many practical proofs of His power, His meekness and humbleness, were yet enraged against Him, and urged on by a perverted judgment. Wherefore He answers nothing, or if He makes any answer He says little, that total silence might not be construed into obstinacy.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:11

Do you see what he is asked first? Is this the same charge that they had been continually bringing forward in every circumstance? They could see that Pilate was not ready to take into account subtle matters of Jewish law. So they directed their accusation outwardly to state charges of political disloyalty. They did the same later with the apostles, always charging them with political motivations, always bringing forward some trumpedup idea that they were after worldly power. They were treating Jesus now as if he were a mere man and as if he were under suspicion of treason …. What they were really interested in was finding some charge that would put him to death. The Gospel of Matthew, Homily

[AD 407] John Chrysostom on Matthew 27:11

Do you see what He is first asked? Which thing most of all they were continually bringing forward in every way? For since they saw Pilate making no account of the matters of the law, they direct their accusation to the state charges. So likewise did they in the case of the apostles, ever bringing forward these things, and saying that they were going about proclaiming king one Jesus, Acts 17:7 speaking as of a mere man, and investing them with a suspicion of usurpation.

Whence it is manifest, that both the rending the garment and the amazement were a pretense. But all things they got up, and plied, in order to bring Him to death.

[AD 420] Jerome on Matthew 27:11-14

(in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.

But observe, that to Pilate who asked the question unwillingly He did answer somewhat; but to the Chief Priests and Priests He refused to answer, judging them unworthy of a word; And when he was accused by the Chief Priests and Elders, he answered nothing.

Thus though it is a Gentile who sentences Jesus, he lays the cause of His condemnation upon the Jews.

Or, Jesus would not make any answer, lest if He cleared Himself the governor should have let Him go, and the benefit of His cross should have been deferred.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:11

(Verse 11.) But Jesus stood before the governor, and the governor asked him, saying: Are you the king of the Jews? The Jews accuse Jesus of impiety, because they were not even able to find anything false to accuse the Savior.

Jesus said to him: You say so. Thus he answered so as to speak the truth and not reveal his speech to calumny. And notice that although Pilate, who unwillingly pronounced the sentence, answered in part: yet he did not want to answer the priests and rulers, considering them unworthy of his speech.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 27:11-14

(de Cons. Ev. iii. 7.) Matthew, having finished his digression concerning the traitor Judas, returns to the course of his narrative, saying, Jesus stood before the governor.

(de Cons. Ev. iii. 8.) Luke explains what were the accusations alleged against Him, And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King. (Luke 23:2.) But it is of no consequence to the truth in what order they relate the history, or that one omits what another inserts.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on Matthew 27:11-12

They led Jesus to Pilate. And they handed him over to the Roman soldiers. Thus the things announced beforehand by the holy prophets were fulfilled to them. For it says, “Woe to the lawless man. Evil will be his lot according to his works.” Just “as you have done, so shall it be done to you. Your retribution will be paid back upon your own head.”

Source: FRAGMENT 302

[AD 407] John Chrysostom on Matthew 27:12

This at any rate Pilate then asked. What then said Christ? You say. He confessed that He was a king, but a heavenly king, which elsewhere also He spoke more clearly, replying to Pilate, My kingdom is not of this world; John 18:36 that neither they nor this man should have an excuse for accusing Him of such things. And He gives a reason that cannot be gainsaid, saying, If I were of this world, my servants would fight, that I should not be delivered. For this purpose I say, in order to refute this suspicion, He both paid tribute, Matthew 22:17 and commanded others to pay it, and when they would make Him a king, He fled. John 6:15

Wherefore then did he not bring forward these things, it may be said, at that time, when accused of usurpation? Because having the proofs from His acts, of His power, His meekness, His gentleness, beyond number, they were willfully blind, and dealt unfairly, and the tribunal was corrupt. For these reasons then He replies to nothing, but holds His peace, yet answering briefly (so as not to get the reputation of arrogance from continual silence) when the high priest adjured Him, when the governor asked, but in reply to their accusations He no longer says anything; for He was not now likely to persuade them. Even as the prophet declaring this self-same thing from of old, said, In His humiliation His judgment was taken away.

At these things the governor marvelled, and indeed it was worthy of admiration to see Him showing such great forbearance, and holding His peace, Him that had countless things to say. For neither did they accuse Him from knowing of any evil thing in Him, but from jealousy and envy only. At least when they had set false witness, wherefore, having nothing to say, did they still urge their point? And when they saw Judas was dead, and that Pilate had washed his hands of it, why were they not pricked with remorse. For indeed He did many things even at the very time, that they might recover themselves, but by none were they amended.

[AD 253] Origen of Alexandria on Matthew 27:13-14

The ministers and elders of western Jewish literature, who are the sons of those chief priests and elders who accused Jesus, still today adopt and repeat these same allegations against him. On this account, since the sins of their forebears go before them and remain in them, their works suffer “[God’s] wrath forever,” and they are forsaken along with their entire people “like a tent in the vineyard, like a lodge in a cucumber field and like a city besieged.” Just as Jesus “gave no answer” then, neither does he give an answer now to the accusations of the Jewish priests and elders. The Word of God remains silent toward them. Still today they turn a deaf ear to the Word of God, as they previously did to the prophets and to him at the consummation of the ages when he “was made flesh and dwelt among us.”

Source: COMMENTARY ON MATTHEW 119

[AD 407] John Chrysostom on Matthew 27:13

What then says Pilate? He wished that He should defend Himself and be acquitted; wherefore also he said these things.

[AD 420] Jerome on Matthew 27:13-15

(Verse 13 and following) Then Pilate said to him: Do you not hear how many testimonies they speak against you? And he did not respond to him with any word, so that the governor wondered greatly. Now it was customary for the governor to release one prisoner to the people on the solemn day, whom they desired. Indeed, it is a Gentile who condemns Jesus, but he refers the matter to the Jewish people. Do you not hear how many testimonies they speak against you? But Jesus refused to respond, in order to not diminish the accusation from the governor, and to prevent the delay of the usefulness of the cross.

Source: Commentary on Matthew

[AD 465] Maximus of Turin on Matthew 27:13-14

It might seem remarkable to you, brothers, that the Lord should be accused by the chief priests before the procurator Pilate and should be silent and that he should not refute their wickedness by his response, since indeed a defense which follows quickly is the only way to refute a persistent accusation. It might seem remarkable, I say, brothers, that the Savior should be accused and should remain silent. Silence is occasionally understood as avowal, for when a person does not wish to respond to what is asked of him he appears to confirm what is raised against him. Does the Lord then confirm his accusation by not speaking? Clearly he does not confirm his accusation by not speaking; rather he despises it by not refuting it. For one who needs no defense does well to keep silent, but let one who fears to be overcome defend himself and one who is afraid of being vanquished hasten to speak. When Christ is condemned, however, he also overcomes, and when he is judged he also vanquishes, as the prophet says: “that you should be justified in your words and should vanquish when you are judged.” Why was it necessary for him therefore to speak before being judged, when for him judgment was a complete victory?

Source: SERMONS 57.1.19

[AD 407] John Chrysostom on Matthew 27:14

but since He answered nothing, he devises another thing again.

[AD 1107] Theophylact of Ohrid on Matthew 27:14

. He was brought to Pilate accused of crimes against the state, which is why Pilate asked Him if He had fomented an insurrection or attempted to make Himself king of the Jews. But Jesus said to him, "Thou sayest," giving a most wise answer. For He neither said that He was or that He was not, but He said, somewhere between the two, "Thou sayest." For this could be interpreted either as "I am what you say," or, "I do not say it, but you do." He gave no other answer, however, for He knew that the tribunal was an unjust proceeding. Pilate marveled at the Lord because He scorned death, and because, though He was eloquent and could have said a myriad of things in His own defense, He made no answer and disregarded His accusers. May we also learn from this to say nothing when we are brought before a corrupt court lest we cause a greater stir and provoke those who refuse to hear our defense to condemn us all the more.

[AD 253] Origen of Alexandria on Matthew 27:15-17

You should not be surprised that shortly after Roman rule had begun [in Palestine], the Jews who came under their yoke were granted the priviledge of asking for [the release of] “one [prisoner] whom they wanted,” even though he appeared to be guilty of a thousand murders; the pagan nations granted a certain amount of leniency to their subjects until the yoke had been firmly secured around them.

Source: COMMENTARY ON MATTHEW 120

[AD 253] Origen of Alexandria on Matthew 27:15-17

I believe that these events reveal something of a mystery. Barabbas represents the one who enacts dissension, war and murder in human souls, but Jesus is the Son of God who works peace, reason, wisdom and everything good. When the two of them were bound humanly and bodily, the people requested that Barabbas be released. Because of this act, they suffer continual dissention, murder and robbery. Such things afflict the pagans from without but the Jews, who do not believe in Jesus, from within their very souls. Where Jesus is absent, there is dissention and strife and war. Where Jesus is present, however, in such a way that the people can say “if Christ is in us, although the body is dead on account of sin, the spirit is alive on account of righteousness,” there is everything good: spiritual riches beyond measure and peace, for “he is our peace who has made us both one.” Anything contrary to this should be recognized as the mark of Barabbas struggling to be set free from his bondage within human souls, that is, not only in the historically sinful Israel, considered according to the flesh, but in all who teach like it and live like it. Within everyone who does evil, then, Barabbas is set free and Christ is bound. Within everyone who does good, however, Christ is set free and Barabbas is bound.

Source: COMMENTARY ON MATTHEW 121

[AD 253] Origen of Alexandria on Matthew 27:15-26

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

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

Thus it is plainly seen how the Jewish people is moved by its elders and the doctors of the Jewish system, and stirred up against Jesus to destroy Him.

But the populace, like wild beasts that rage the open plains, would have Barabbas released to them. For this people had seditions, murders, robberies, practised by some of their own nation in act, and nourished by all of them who believe not in Jesus, inwardly in their mind. Where Jesus is not, there are strifes and fightings; where He is, there is peace and all good things. All those who are like the Jews either in doctrine or life desire Barabbas to be loosed to them; for whoso does evil, Barabbas is loosed in his body, and Jesus bound; but he that does good has Christ loosed, and Barabbas bound. Pilate sought to strike them with shame for so great injustice, What shall I do then with Jesus that is called Christ? And not that only, but desiring to fill up the measure of their guilt. But neither do they blush that Pilate confessed Jesus to be the Christ, nor set any bounds to their impiety, They all say unto him, Let him be crucified. Thus they multiplied the sum of their wickedness, not only asking the life of a murderer, but the death of a righteous man, and that the shameful death of the cross.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:15-26

At the desire of the Priests the populace chose Barabbas, which is interpreted 'the son of a Father,' thus shadowing forth the unbelief to come when Antichrist the son of sin should be preferred to Christ.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:15-17

Note how far Pilate goes to give the crowd a chance to relieve themselves from blame. Observe how they did not leave themselves so much as a shadow of an excuse. Here was their choice: Let an acknowledged criminal go free, or free one whose guilt was still disputed. If they should choose to let the known offender go free, would it not be even more fitting to allow the innocent to go free? For surely Jesus did not seem to them morally worse than acknowledged murderers. But they instead chose a robber. This was not just any robber but one who was infamous for wickedness in many murders.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.2

[AD 407] John Chrysostom on Matthew 27:15-26

Because Christ had answered nothing to the accusations of the Jews, by which Pilate could acquit Him of what was alleged against Him, he contrives other means of saving Him. Now on the feast day the governor we as wont to release unto the people a prisoner whom they would.

And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime.

Whom will ye that I release unto you? &c. As much as to say, If ye will not let him go as innocent, at least, yield Him, as convicted, to this holy day. For if you would have released one of whose guilt there was no doubt, much more should you do so in doubtful cases. Observe how circumstances are reversed. It is the populace who are wont to petition for the condemned, and the prince to grant, but here it is the reverse, the prince asks of the people, and renders them thereby more violent.

Then is added something else which alone was enough to deter all from putting Him to death; When we he as set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man. For joined with the proof afforded by the events themselves, a dream was no light confirmation.

But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but suffers many things because of him, so that sympathy with his wife would make the husband more slack to put Him to death. And the time agreed well, for it was the same night that she saw it.

(Hom. iii. in Cæn. Dom.) Thus then the judge is terrified through his wife, and that he might not consent in the judgment to the accusation of the Jews, himself endured judgment in the affliction of his wife; the judge is judged, and tortured before he tortures.

But none of the foregoing things moved Christ's enemies, because envy had altogether blinded them, and of their own wickedness they corrupt the people, for they persuaded the people that they should ask Barabbas, and destroy Jesus.

Observe here the infatuation of the Jews; their headlong haste, and destructive passions will not let them see what they ought to see, and they curse themselves, saying, His blood be upon us, and even entail the curse upon their children. Yet a merciful God did not ratify this sentence, but accepted such of them and of their children as repented; for Paul was of them, and many thousands of those who in Jerusalem believed.

(Hom. iii. in Cæna Dom.) See the Lord is made ready for the scourge, see now it descends upon Him! That sacred skin is torn by the fury of the rods; the cruel might of repeated blows lacerates His shoulders. Ah me! God is stretched out before man, and He, in whom not one trace of sin can be discerned, suffers punishment as a malefactor.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:15

Of what nature was this? It was a custom for them to release one of the condemned, and by this means he attempted to deliver Him. For if you are not willing to release Him as innocent, yet as guilty pardon Him for the feast's sake.

Do you see order reversed? For the petition in behalf of the condemned it was customary to be with the people, and the granting it with the rulers; but now the contrary has come to pass, and the ruler petitions the people; and not even so do they become gentle, but grow more savage and bloodthirsty, driven to frenzy by the passion of envy. For neither had they whereof they should accuse Him, and this though He was silent, but they were refuted even then by reason of the abundance of His righteous deeds, and being silent He overcame them that say ten thousand things, and are maddened.

[AD 420] Jerome on Matthew 27:15-26

In the Gospel entitled 'according to the Hebrews,' Barabbas is interpreted, 'The son of their master,' who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen.

Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people.

Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife's suggestion, Have thou nothing to do with that just man, he answered, Why, what evil hath he done? This speech of Pilate's acquits Jesus. But they cried out the more, saying, Let him be crucified; that it might be fulfilled which is said in the Psalm, Many dogs have compassed me, the congregation of the wicked hath inclosed me; (Ps. 22:16.) and also that of Hieremias, Mine heritage is unto me as a lion in the forest, they have given forth their voice against me. (Jer. 12:8.)

Pilate took water in accordance with that, I will wash my hands in innocency, (Ps. 26:6.) in a manner testifying and saying, I indeed have sought to deliver this innocent man, but since a tumult is rising, and the charge of treason to Cæsar is urged against me, I am innocent of the blood of this just man. The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified. See ye to it, as though he had said, I am the law's minister, it is your voice that has shed this blood. Then answered all the people and said, His blood be on us and on our children. This imprecation rests at the present day upon the Jews, the Lord's blood is not removed from them.

It should be known that Pilate administered the Roman law, which enacted that every one who was crucified should first be scourged. Jesus then is given up to the soldiers to be beaten, and they tore with whips that most holy body and capacious bosom of God.

This was done that we might be delivered from those stripes of which it is said, Many stripes shall be to the wicked. (Ps. 32:10.) Also in the washing of Pilate's hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 27:15-26

(de Cons. Ev. iii. 8.) Pilate many times pleaded with the Jews, desiring that Jesus might be released, which Matthew witnesses in very few words, when he says, Pilate seeing that he could prevail nothing, but that rather a tumult was made. He would not have spoken thus, if Pilate had not striven much, though how many efforts he made to release Jesus he does not mention.

Source: Catena Aurea by Aquinas

[AD 461] Leo the Great on Matthew 27:15-26

(Serm. lix. 2.) The impiety of the Jews then exceeded the fault of Pilate; but he was not guiltless, seeing he resigned his own jurisdiction, and acquiesced in the injustice of others.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:15-26

John explains what their envy was, when he says, Behold, the world is gone after him; (John 12:19.) and, If we let him thus alone, all men will believe on him. (John 11:48.) Observe also that in place of what Matthew says, Jesus, who is called Christ, Mark says, Will ye that I release unto you the King of the Jews? (Mark 15:9.) For the kings of the Jews alone were anointed, and from that anointing were called Christs.

It was customary among the ancients, when one would refuse to participate in any crime, to take water and wash his hands before the people.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:15-26

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

Or otherwise; The devil now at last understanding that he should lose his trophies through Christ, as he had at the first brought in death by a woman, so by a woman he would deliver Christ out of the hands of His enemies, lest through His death he should lose the sovereignty of death.

Those who were crucified being suspended on a cross, by nails driven into the wood through their hands and feet, perished by a lingering death, and lived long on the cross, not that they sought longer life, but that death was deferred to prolong their sufferings. The Jews indeed contrived this as the worst of deaths, but it had been chosen by the Lord without their privity, thereafter to place upon the foreheads of the faithful the same cross as a trophy of His victory over the Devil.

Barabbas also, who headed a sedition among the people, is released to the Jews, that is the Devil, who to this day reigns among them, so that they cannot have peace.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 27:15-26

(non occ.) The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.

(non occ.) Pilate is said to make this answer, Whether of the twain will ye that I release unto you? either to the message of his wife, or the petition of the people, with whom it was a custom to ask such release on the feast-day.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:16-18

(Verse 16 onwards) At that time he had a notorious prisoner called Barabbas. So when they had gathered, Pilate said to them: Whom do you want me to release to you, Barabbas or Jesus who is called Christ? For he knew that they had handed Him over out of envy. Now, in the Gospel written according to the Hebrews, 'the son of their teacher' is interpreted as referring to this man, who had been condemned for sedition and murder. However, Pilate offers them the option of releasing whoever they want, either the robber or Jesus, not doubting that they would choose Jesus, knowing that He had been handed over out of envy. Therefore, the evident cause of the cross is envy.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 27:18

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

Source: Against Praxeas

[AD 253] Origen of Alexandria on Matthew 27:18-19

Jesus was delivered up out of jealousy, and plainly out of jealousy. Even Pilate could not ignore it. Furthermore, the Evangelist did not overlook the matter of divine providence regarding the praise of God, who desired to convert Pilate’s wife in a dream. The woman took it upon herself to prevent her husband from passing sentence against Jesus. But Matthew did not explain the dream. All he said was that she had “suffered many things in a dream” because of Jesus. Therefore she “suffered in a dream” and did not suffer beyond that, so we may say that Pilate’s wife was fortunate. She “suffered many things in a dream” because of Jesus and she received “in a dream” what she would suffer. Hence you may say it is better for someone to receive bad things in a dream than to receive them in life. Who indeed would not choose to receive bad things “in a dream” [rather than receive them] in life [unless one deserved such things, and it were better to receive bitter things in life than to receive minor troubles in a dream]? He finds comfort indeed and peaceful repose “in the bosom of Abraham” who receives bad things in his life (and not those bad things which he receives in his dreams), and because of them he will also be consoled. As to whether he will also have the beginning of conversion to God for having “suffered many things in a dream” because of Jesus, God only knows.

Source: COMMENTARY ON MATTHEW 122.8

[AD 407] John Chrysostom on Matthew 27:18-19

This dream was no small event. It should have been enough to stop them in their tracks when viewed in relation to the other proofs seen in other things that occurred. Why didn’t the dream come to Pilate? Perhaps she was more worthy. Or perhaps because, even if he had seen it, he would not have equally believed or perhaps would not have even mentioned it. So it was providentially arranged that the wife should see it, in order that it might become more commonly known. And note that she does not only behold the dream but also suffers from it. One might imagine that Pilate might have been made more reluctant to participate in this murder, even from a feeling of sympathy toward his wife. The time of the dream also is significant, for it happened on that very night.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.1

[AD 1107] Theophylact of Ohrid on Matthew 27:18

Pilate was eager to release Christ, though even that would have been cowardly; for he ought to have stood up for the truth. First Pilate asked the Lord, "Do you not hear what they are testifying against you?" He asked this so that if Christ had given a defense, he would have had a reason to release Him. But the Lord did not defend Himself, since, all-knowing, He knew that even if He made a defense He would not be freed. Pilate then turned to another course of action. He appealed to the custom at the feast, all but saying, "Even if you do not release him as innocent, pardon him on the feast as one who has been condemned." For how could Pilate have suspected that the people would demand the crucifixion of Jesus, Who was innocent, and the release of the guilty thief? Pilate knew, then, that Jesus was not guilty but was the object of spite, and it was for this reason that he asked them to choose which prisoner they wanted released. This shows that he was cowardly; for he ought to have disdained all danger to champion the good. Therefore he merits condemnation for having covered up the truth. "Barabbas" means "son of the father," "bar" meaning "son," and "abbas," "father." These Jews, therefore, demanded the son of their spiritual father, the devil, but Jesus they crucified. And to this day, there are those like them who have chosen Antichrist, the substitute messiah, the son of their father, and have rejected Christ, the true Messiah.

[AD 407] John Chrysostom on Matthew 27:19

See what a thing takes place again, sufficient to recall them all. For together with the proof from the things done, the dream too was no small thing. And wherefore does he not see it himself? Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she does not merely see it, but also suffers many things, that from his feeling towards his wife, the man may be made more reluctant to the murder. And the time too contributed not a little, for on the very night she saw it.

But it was not safe, it may be said, for him to let Him go, because they said He made Himself a king. He ought then to have sought for proofs, and a conviction, and for all the things that are infallible signs of an usurpation, as, for instance, whether He levied forces, whether He collected money, whether He forged arms, whether He attempted any other such thing. But he is led away at random, therefore neither does Christ acquit him of the blame, in saying, He that betrays me unto you has greater sin. So that it was from weakness that he yielded and scourged Him, and delivered Him up.

[AD 420] Jerome on Matthew 27:19-21

(Verse 19 onwards) Now while he was sitting on the judgment seat, his wife sent to him, saying, 'Have nothing to do with that righteous Man, for I have suffered many things today in a dream because of Him.' But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus. The governor answered and said to them, 'Which of the two do you want me to release to you?' They said, 'Barabbas!' Note that God often reveals dreams to the Gentiles; and that the testimony of the people is that Pilate and his wife confess the righteous Lord.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 27:20

And "the clouds were commanded not to rain a shower upon the vineyard of Sorek," -the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it "had borne thorns"-whereof that house of Israel had wrought a crown for Christ-and not "righteousness, but a clamour,"-the clamour whereby it had extorted His surrender to the cross. And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.

Source: An Answer to the Jews

[AD 367] Hilary of Poitiers on Matthew 27:20-23

When Pilate offered to release Jesus, following the customary practice wherein the people were granted the privilege of gaining the freedom of one prisoner per solemn feast day, they were persuaded by their priests to choose Barabbas instead. Here already the mystery of their future infidelity is contained in Barabbas’s very name, which means “son of the father.” They preferred this “son of the father” to Christ. At the instigation of their leaders, they chose the Antichrist, a man of sin and son of the devil. They chose the one elected for damnation over the author of life.

Source: Commentary on Matthew 33.2

[AD 407] John Chrysostom on Matthew 27:20

He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? They persuaded the multitude, it is said, that they should ask Barabbas.

[AD 407] John Chrysostom on Matthew 27:20-23

Since the crowd asked for the other, Pilate said, “What shall I do then with the Christ?” In this way he was trying to make them embarrassed, by giving them the power to choose, that at least out of shame they might release him and their generosity could be expressed. It made them contentious to hear it said that he had done no wrong. Yet they were being given an opportunity to save him out of humanity. Surely this is an offer whose plausibility cannot be disputed.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.2

[AD 407] John Chrysostom on Matthew 27:22

See how much care he takes for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? To let go the acknowledged criminal, or Him about whose guilt there was a question? For, if in the case of acknowledged offenders it was fit there should be a liberation, much more in those of whom there was a doubt. For surely this man did not seem to them worse than acknowledged murderers. For on this account, it is not merely said they had a robber; but one noted, that is, who was infamous in wickedness, who had perpetrated countless murders. But nevertheless even him did they prefer to the Saviour of the world, and neither did they reverence the season because it was holy, nor the laws of humanity, nor any other thing of the kind, but envy had once for all blinded them. And besides their own wickedness, they corrupt the people also, that for deceiving them too they might suffer the most extreme punishment.

Since therefore they ask for the other, he says, What shall I do then with the Christ, in this way desiring to put them to the blush, by giving them the power to choose, that at least out of shame they might ask for Him, and the whole should be of their bountifulness. For though to say, He had not done wrong, made them more contentious, yet to require that He should be saved out of humanity, carries with it persuasion and entreaty that cannot be gainsaid.

[AD 420] Jerome on Matthew 27:22-23

(Verse 22, 23.) Pilate said to them: What then shall I do with Jesus, who is called Christ? They all said: Let him be crucified. The governor asked: What evil has he done? But they shouted even louder, saying: Let him be crucified. Pilate gave many opportunities to release the Savior. First, he compared him to a just thief. Then he asked: What then shall I do with Jesus, who is called Christ? That is, who is your king. When they replied, Let him be crucified, he did not immediately agree; but according to the suggestion of his wife, who had said: Have nothing to do with that righteous man, he also replied: What evil has he done? By saying this, Pilate absolved Jesus. But they shouted even more, saying: Crucify him. So that what was said in the twenty-first psalm would be fulfilled: Many dogs have surrounded me; A congregation of evildoers have encircled me. And that which Jeremiah said: My inheritance has become like a lion in the forest; They have raised their voices against me. Isaiah also agrees with this statement: I waited for them to do justice, but they did iniquity, not righteousness; they made a loud cry.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 27:23

Why then did you deliver Him up? Why did you not rescue Him, as the centurion did Paul. Acts xxi For that man too was aware that he would please the Jews; and a sedition had taken place on his account, and a tumult, nevertheless he stood firm against all. But not so this man, but he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the multitude, nor the multitude against the Jews, and in every way their excuse was taken away. For they cried out exceedingly, that is, cried out the more, Let Him be crucified. For they desired not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they continued to cry out the same thing.

[AD 220] Tertullian on Matthew 27:24

Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, "His blood be upon us, and upon our children; " and, "If thou dismiss him, thou art not a friend of Caesar; " in order that all things might be fulfilled which had been written of Him.

Source: An Answer to the Jews

[AD 220] Tertullian on Matthew 27:24

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

Source: On Baptism

[AD 220] Tertullian on Matthew 27:24

When I was scrupulously making a thorough investigation of this practice, and searching into the reason of it, I ascertained it to be a commemorative act, bearing on the surrender of our Lord.

Source: On Prayer

[AD 407] John Chrysostom on Matthew 27:24

Why then did Pilate allow him to be sacrificed? Why didn’t he rescue him, like the centurion had rescued Paul? For that man too was aware that he could have pleased the Jews and that a sedition may have taken place and a riot; nevertheless he stood firm against all these. But not so Pilate. He was extremely cowardly and weak. He joined in their corruption. He did not stand firm against the bullying crowd or against the Jewish leadership. In every way he allowed them an excuse. For they “cried out exceedingly,” that is, cried out the more, “Let him be crucified.” For they desired not only to put him to death but also that it should be on a trumped-up charge of iniquity. And even though the judge was contradicting them, they continued to cry out against him.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.2

[AD 407] John Chrysostom on Matthew 27:24

Do you see how many things Christ did in order to give them a chance to do right? Do you remember how many times he had checked Judas? So likewise did he restrain these men too, both throughout all his ministry and at the very time of his condemnation. For surely when they saw the governor and judge washing his hands of it, saying, “I am innocent of this man’s blood,” they should have been moved to compassion both by what was said and by what was done. The same is true when they saw Judas had hanged himself as when they saw Pilate himself offering them the choice of another in the place of Christ.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.2

[AD 420] Jerome on Matthew 27:24

Pilate accepted the water in line with that prophetic saying, “I will wash my hands among the innocent,” that he might cleanse the works of the Gentiles by the washing of his hands and in some way separate us from the wickedness of the Jews who cried out “Crucify him!” What he intimated was this: I truly wanted to release an innocent man, but a riot is breaking out and the charge of treason against Caesar has been brought against me. So “I am innocent of the blood of this just man.”The judge who was induced to pass judgment against the Lord does not condemn the defendant but puts the blame on the plaintiffs. He declares him to be a just man who was meant to be crucified. “See to it yourselves,” he says. “I am the administrator of the laws. It is according to your word that his blood is being shed.”

Source: COMMENTARY ON MATTHEW 4.27.24

[AD 420] Jerome on Matthew 27:24

(Verse 24) But Pilate, seeing that he was accomplishing nothing, but rather that a tumult was taking place, took water and washed his hands before the people, saying: I am innocent of the blood of this just man: you shall see. Pilate took water, according to that prophetic saying: I will wash my hands among the innocent (Ps. 25:6); so that in the washing of his hands, the works of the Gentiles might be cleansed, and he might separate us from the impiety of the Jews, who cried out, crucify him, thereby attesting in a way that I indeed wanted to free the innocent man; but since sedition arises and an accusation of treason against Caesar is brought against me: I am innocent of the blood of this just man. The judge who is forced to pass sentence against Christ does not condemn the accused; but he accuses those who offer him, pronouncing that the one who must be crucified is just. He says, 'You will see. I am the minister of the laws: your voice sheds blood.'

Source: Commentary on Matthew

[AD 461] Leo the Great on Matthew 27:24

By what law is it, my Jewish friends, that what is unlawful to do is lawful to desire? By what standard is it that what defiles the body does not taint the heart? You fear to be contaminated by the shedding of his blood that you would take upon yourselves and your children. Since your wickedness will not commit so great a crime, allow the procurator to pass judgment. But, prevailing upon him impetuously, you do not allow him to swerve from that goal you deceitfully abstain from.Pilate sinned by doing what he did not want to do. He acquiesced in your judgment, doing whatever your rage wrought by force. Such was your observance of the law that you eschewed placing into the treasury the money which the seller of Christ returned to you, wary lest the blood money pollute the sacred coffers. Whose heart is guilty of this pretense? The conscience of the priests accepts what the money box does not receive. Thus with untold shades of deceit you cover yourselves, and a deal is made with the traitor.

Source: SERMON 44.3

[AD 465] Maximus of Turin on Matthew 27:24

For Christ conquers when he is judged, because in this way he is proven innocent. Hence Pilate says, “I am innocent of the blood of this just man.” It is a better case which is not defended and still is proved. It is a fuller righteousness that is not supplemented by words but is still supported by the truth. It must be that the tongue should keep silent when justice itself is present to itself. Let the human tongue keep silent in a good affair, inasmuch as it has also been accustomed to speak out in favor of bad causes. I do not want righteousness to be defended in the same manner that wickedness is usually excused. It is not by reason of speech but because of virtue that Christ vanquishes, for the Savior, who is wisdom, knows how to vanquish by keeping silent and how to overcome by not responding. Therefore he prefers to establish the truth of his case rather than to speak about it. What in fact would compel him to speak when silence is enough to conquer? But perhaps fear would compel him, lest he lose his life. Yet this was precisely the reason for his victory. He lost his own life in order to gain life for all; he preferred to be conquered in himself in order to be the victor in everyone.

Source: SERMONS 57.1

[AD 220] Tertullian on Matthew 27:25

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

Source: Against Marcion Book II

[AD 407] John Chrysostom on Matthew 27:25

Then at length when they had given sentence against themselves, he yielded that all should be done.

See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that you curse yourselves; why do you draw down the curse upon your children also?

Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, you see it is said, brother, how many thousands of Jews there are which believe. And if some continued in their sin, to themselves let them impute their punishment.

[AD 407] John Chrysostom on Matthew 27:25

Look how high the contrary evidence is piling up. The accuser and traitor condemns himself. The judge who sentences tries to absolve himself of guilt. The dream of warning comes that very night. Even at the point of his condemnation Jesus is evidently innocent. What kind of plea will his murderers have? Even if they were not willing to let him be acknowledged as innocent, at least they should not have preferred a robber to him, and especially a notorious robber, known to be such.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.2

[AD 407] John Chrysostom on Matthew 27:25

What then did they do? When they saw the judge washing his hands and saying, “I am innocent,” they cried out, “His blood be on us and on our children.” They were rendering a sentence against themselves. He was yielding himself up that all should be done.Note how great is their madness. For passion and evil desire work on us like this. They did not permit anyone to see anything of what was right. They not only curse themselves, they draw down the curse upon their own children as well. They acted with unutterable madness. They acted both against themselves and against their children!
Yet this lover of humanity did not hold their own sentence against them. He did not confirm it upon their children or even upon them. Rather he received both from them and from their children those who repented. He counted them worthy of good things beyond number. Think of who might have been among them! Even Paul perhaps. Even some among the thousands that believed in Jerusalem, for it is said, “You see, brothers, how many thousands there are among the Jews of those who have believed.” And if some continued in their sin, to themselves let them impute their punishment.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.2

[AD 420] Jerome on Matthew 27:25

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

Source: Commentary on Matthew

[AD 382] Apollinaris of Laodicea on Matthew 27:26

The floggings [are] for the sins of the world, because the sinner is flogged many times, according to the prophecy that says, “I gave my back to the whips.” And so is fulfilled [the saying] that the righteous [will give himself] for sinners. The height of goodness is also fulfilled when “the righteous [suffered] for the unrighteous,” so that “by his wounds we might be healed,” as Isaiah says.

Source: FRAGMENT 138.34

[AD 407] John Chrysostom on Matthew 27:26

And wherefore did he scourge Him. Either as one condemned, or willing to invest the judgment with due form, or to please them. And yet he ought to have resisted them. For indeed even before this he had said, Take ye Him, and judge Him according to your law. John 18:31 And there were many things that might have held back him and those men, the signs and the miracles, and the great patience of Him, who was suffering these things, and above all His untold silence. For since both by His defense of Himself, and by His prayers, He had shown His humanity, again He shows His exaltedness and the greatness of His nature, both by His silence, and by His contemning what is said; by all leading them on to marvel at Himself. But to none of these things did they give way.

For when once the reasoning powers are overwhelmed as it were by intoxication or some wild insanity, it would be hard for the sinking soul to rise again, if it be not very noble.

For it is fearful, it is fearful to give place to these wicked passions, wherefore it were fit in every way to ward off and repel their entering in. For when they have laid hold of the soul, and got the dominion over it, like as fire lighting upon a wood, so do they kindle the flame to a blaze.

Wherefore I entreat you to do all things so as to fence off their entrance; and not by comforting yourselves with this heartless reasoning to bring in upon yourselves all wickedness, saying, what of this? What of that? For countless ills have their birth from hence. For the devil, being depraved, makes use of much craft, and exertion, and self-abasement for the ruin of men, and begins his attack on them with things of a more trifling nature.

And mark it, he desired to bring Saul into superstition of witchcraft. But if he had counselled this at the beginning, the other would not have given heed; for how should he, who was even driving them out? Therefore gently and little by little he leads him on to it. For when he had disobeyed Samuel, and had caused the burnt-offering to be offered, when he was not present, being blamed for it, he says, The compulsion from the enemy was too great, and when he ought to have bewailed, he felt as though he had done nothing.

Again God gave him the commands about the Amalekites, but he transgressed these too. Thence he proceeded to his crimes about David, and thus slipping easily and little by little he stayed not, until he came unto the very pit of destruction, and cast himself in. So likewise in the case of Cain, he did not at once urge him to slay his brother, since he would not have persuaded him, but first wrought upon him to offer things more or less vile, saying, This is no sin: in the second place he kindled envy and jealousy, saying, neither is there anything in this; thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil.

Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them.

For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.

So likewise in the instance of Judas, that great wickedness had its birth. For if it had not seemed to him a little thing to steal the money of the poor, he would not have been led on to this treachery. Unless it had seemed to the Jews a little thing to be taken captive by vainglory, they would not have run on the rock of becoming Christ's murderers. And indeed all evils we may see arise from this.

For no one quickly and at once rushes out into vices. For the soul has, yea it has a shame implanted in us, and a reverence for right things; and it would not at once become so shameless as in one act to cast away everything, but slowly, and little by little does it perish, when it is careless. Thus also did idolatry enter in, men being honored beyond measure, both the living and the departed; thus also were idols worshipped; thus too did whoredom prevail, and the other evils.

And see. One man laughed unseasonably; another blamed him; a third took away the fear, by saying, nothing comes of this. For what is laughing? What can come of it? Of this is bred foolish jesting; from that filthy talking; then filthy doings.

Again, another being blamed for slandering his neighbors, and reviling, and calumniating, despised it, saying, evil-speaking is nothing. By this he begets hatred unspeakable, revilings without end; by the revilings blows, and by the blows oftentimes murder.

From these little things then that wicked spirit thus brings in the great sins; and from the great despair; having invented this other while not less mischievous than the former. For to sin destroys not so much as to despair. For he that has offended, if he be vigilant, speedily by repentance amends what has been done; but he that has learned to despond, and does not repent, by reason thereof fails of this amendment by not applying the remedies from repentance.

And he has a third grievous snare; as when he invests the sin with a show of devotion. And where has the devil so far prevailed as to deceive to this degree? Hear, and beware of his devices. Christ by Paul commanded that a woman depart not from her husband, 1 Corinthians 7:10 and not to defraud one another, except by consent; 1 Corinthians 7:5 but some from a love of continence forsooth, having withdrawn from their own husbands, as though they were doing something devout, have driven them to adultery. Consider now what an evil it is that they, undergoing so much toil, should be blamed as having committed the greatest injustice, and should suffer extreme punishment, and drive their husbands into the pit of destruction.

Others again, abstaining from meats by a rule of fasting, have by degrees gone so far as to abhor them; which even of itself brings a very great punishment.

But this comes to pass, when any hold fast their own prejudices contrary to what is approved by the Scriptures. Those also among the Corinthians thought it was a part of perfection to eat of all things without distinction, even of things forbidden, but nevertheless this was not of perfection, but of the utmost lawlessness. Wherefore also Paul earnestly reproves them, and pronounces them to be worthy of extreme punishment. Others again think it a sign of piety to wear long hair. And yet this is among the things forbidden, and carries with it much disgrace.

Again, others follow after excessive sorrow for their sins as a profitable thing; yet it also comes of the devil's wiles, and Judas showed it; at least in consequence thereof he even hanged himself. Therefore Paul again was in fear about him that had committed fornication, lest any such thing should befall him, and persuaded the Corinthians speedily to deliver him, lest perhaps such a one should be swallowed up with overmuch sorrow. 2 Corinthians 2:7 Then, indicating that such a result comes of the snares of that wicked one, he says, Lest Satan should get an advantage over us, for we are not ignorant of his devices, 2 Corinthians 2:10-11 meaning that he assails us with much craft. Since if he fought against us plainly and openly, the victory would be ready and easy; or rather even now, if we be vigilant, victory will be ready. For indeed against each one of those ways God has armed us.

For to persuade us not to despise even these little things, hear what warning He gives us, saying, He that says to his brother, thou fool, shall be in danger of hell; Matthew 5:22 and he that has looked with unchaste eyes is a complete adulterer. Matthew 5:28 And on them that laugh he pronounces a woe, and everywhere He removes the beginning and the seeds of evil, and says we have to give an account of an idle word. Matthew 12:36 Therefore also Job applied a remedy even for the thoughts of his children. Job 1:5

But about not despairing, it is said, Does he fall, and not arise? Does he turn away, and not return? Jeremiah 8:4 and, I do not will the death of the sinner, so much as that he should turn and live: and, Today if you will hear His voice: and many other such things, both sayings and examples are set in the Scripture. And in order not to be ruined under the guise of godly fear, hear Paul saying, Lest perhaps such a one be swallowed up by overmuch sorrow.

Knowing therefore these things, let us set for a barrier in all the ways that pervert the unwary the wisdom which is drawn from the Scriptures. Neither say, why, what is it, if I gaze curiously at a beautiful woman? For if you should commit the adultery in the heart, soon you will venture on that in flesh. Say not, why, what is it if I should pass by this poor man? For if you pass this man by, you will also the next; if him, then the third.

Neither again say, why, what is it, if I should desire my neighbor's goods. For this, this caused Ahab's ruin; although he would have paid a price, yet he took it from one unwilling. For a man ought not to buy by force, but on persuasion. But if he, who would have paid the fair price, was so punished, because he took from one unwilling, he who does not so much as this, and takes by violence from the unwilling, and that when living under grace, of what punishment will he not be worthy?

In order therefore that we be not punished, keeping ourselves quite pure from all violence and rapine, and guarding against the sources of sins together with the sins themselves, let us with much diligence give heed to virtue; for thus shall we also enjoy the good things eternal by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

[AD 407] John Chrysostom on Matthew 27:26

Why did Pilate have Jesus whipped? Either as one presumably condemned, or to please the crowd, or as if he were willing to give their judgment some sort of standard legal expression. And yet he ought to have resisted them. For indeed even before this he had said, “Take him yourselves and judge him by your own law.” There were many reasons that Pilate and the others might have held back: the signs and the miracles, the great patience of the one who was suffering these things, and above all his benign silence. For since both by his defense of himself and by his prayers, he had shown his humanity, again he now shows his glory and the greatness of his nature, both by his silence and by his indifference to what they said. This might have led them to marvel. But neither Pilate nor the crowd takes sufficient note of these evidences.

Source: THE GOSPEL OF MATTHEW, HOMILY 86.2

[AD 420] Jerome on Matthew 27:26

Barabbas the robber, who had provoked a riot among the crowds and committed murder, was released to the Jewish people.… Now Jesus, having been delivered up by the Jews, was absolved of guilt by Pilate’s wife and was called a just man by the governor himself. Moreover, the centurion declared that he was truly the Son of God. The learned reader may be hard pressed to explain the fact that Pilate washed his hands and said, “I am innocent of the blood of this just man,” and later handed over the scourged Jesus to be crucified. It is important to realize that Jesus was dealt with according to Roman law, which decreed that whoever is to be crucified must first be beaten with whips. Thus Jesus was handed over to the soldiers for scourging, and their whips did their work on that most sacred body and that bosom which held God. This came about so that, in keeping with the words “many cords of sins” and with the whipping of Jesus, we might be free from scourging. As holy Scripture says to the just man: “The whip did not draw near to your tabernacle.”

Source: COMMENTARY ON MATTHEW 4.27.24

[AD 420] Jerome on Matthew 27:26

(Ver. 26.) Then he released to them Barabbas, but Jesus, after he had been scourged, he handed over to them to be crucified. Barabbas, a robber, who had caused insurrections in the crowds, who was a murderer, was released to the Jewish people, that is, the devil, who reigns in them even to this day, and therefore they cannot have peace. But Jesus, being handed over by the Jews, is acquitted by Pilate's wife, and is called just by the governor himself. And the centurion confesses that he is truly the Son of God. The learned reader may wonder how it is fitting for Pilate to have washed his hands and said, 'I am innocent of the blood of this just man,' and then handed over Jesus to be crucified after he had been scourged. But it should be known that he served the Romans' laws, which decreed that whoever is to be crucified should first be scourged. Therefore, Jesus was handed over to the soldiers to be scourged, and they tore into that most sacred body, capable of containing the heart of God, with lashes. However, this was done so that, as it is written: 'Many are the scourges of the wicked' (Psalm 31:10), by him being scourged, we might be freed from scourges, as the Scripture says to the righteous man: 'No scourge shall come near your tent' (Psalm 90:10).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:26

O, how miraculous! While being judged by Pilate, Christ caused his wife to suffer a fright. It was not Pilate who saw the dream, but his wife; either because he was unworthy, or because the people would not have believed that he had seen such a dream and would think that he said this only with a view towards granting a pardon. And perhaps he would have kept silent if he had seen the dream, as he was the judge. The dream was a work of providence, not occurring so that Christ would be released, but so that the woman would be saved. Why, then, did Pilate not release Him? Because it was not politic to do so as Jesus had been charged with accusations concerning kingship. But Pilate should have asked for evidence either that Jesus had enlisted soldiers or that He had forged weapons. Instead, Pilate let himself be drawn to their side, like one who is mute and cowardly, and because of this he is not without blame. For when they demanded the man who was notorious for wickedness, he handed Barabbas over; but when it came to Christ, he asked them, "What then shall I do with Jesus?’’ thus making them masters of the decision. Yet he was the governor and could have snatched Christ away from them, as the chief captain did with Paul (Acts 21:31-33). They said, "Let him be crucified," desiring not only to kill Him but to mark Him as a criminal, for the cross was reserved as a punishment for criminals. Pilate washed his hands as if to show that he was clean of defilement, but his thoughts were evil. For he called Jesus a righteous man and yet handed Him over to murderers. The people took upon themselves the punishment for His murder, and this punishment indeed overtook them when the Romans destroyed them and their children. But even to this day, the Jews, who are children of those who slew the Lord, have His blood upon them. Because of their disbelief in the Lord they have been persecuted by all, and they have had no boldness before their persecutors on account of those words spoken to Pilate. Pilate scourged Jesus, that is, he had Him whipped, either to gratify the people, or else to show that it was he himself who had condemned Christ, and to make it appear that they were not about to crucify an innocent man, but rather one who was dishonorable. Thus was fulfilled this prophecy of Isaiah as well, "I gave My back to scourges" (Is. 50:6).

[AD 253] Origen of Alexandria on Matthew 27:27-31

That scarlet robe was prefigured by the scarlet sign mentioned in Joshua the son of Nun, which Rahab used for her safety, and mentioned in Genesis, which was placed on the hand of one of Tamar’s newborn sons in token of the future Passion of Christ. So now, in taking up the “scarlet robe,” he took upon himself the blood of the world, and in that thorny “crown” plaited on his head he took upon himself the thorns of our sins. As to the robe, it is written that “they stripped him of the scarlet robe.” But as to the crown of thorns, the Evangelists mention nothing further. Apparently they wanted us to determine what happened to that crown of thorns placed on his head and never removed. My belief is that the crown of thorns disappeared from the head of Jesus, so that our former thorns no longer exist now that Jesus has removed them from us once and for all on his own distinguished head.

Source: COMMENTARY ON MATTHEW 125.9

[AD 253] Origen of Alexandria on Matthew 27:27-31

What can be said about the reed they placed “in his right hand”? Here is my explanation: The reed embodied the hollow and fragile scepter that we all were leaning on before we saw it was a bad scepter, for we were trusting in the reed-shaped rod of Egypt or Babylon or some other kingdom opposed to God’s kingdom. Then he took that reed and rod of the fragile kingdom from our hands, to subdue it and break it to pieces on the cross. In place of that reed we once were leaning on, he gave us the scepter of the heavenly kingdom and the rod mentioned in Scripture: “The rod of justice, the rod of your kingdom.” In other words, the rod that chastens those who need to be chastened, as the apostle notes: “What do you want, that I come to you with a rod?” He also gave us a staff that we might celebrate the paschal feast (as Scripture says, “Let your staff be in your hand”), laying down that reed-shaped rod we once had before we celebrated the Lord’s paschal feast.Then they took this fragile, hollow reed and struck the honorable head of Jesus with it, for that ever-adverse kingdom reviles and scourges God the Father, the head of the Lord and Savior. And amid all this, the only-begotten goodness itself was unharmed, nor did he suffer anything, “being made a curse for us,” since by nature he is a blessing. But since he is a blessing, he destroyed and took away and dispelled all human malediction.

Source: COMMENTARY ON MATTHEW 125

[AD 253] Origen of Alexandria on Matthew 27:27-30

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

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:27-31

The beaten Lord is dressed in a scarlet robe, a purple cloak and a crown of thorns, and a reed is placed on his right hand. Bending their knees before him, they mock him. Having taken upon himself all the infirmities of our bodies, he is covered with the scarlet blood of all the martyrs destined to reign with him, and he is cloaked with the high honor of the prophets and patriarchs in purple cloth. He is also crowned with thorns, that is, with the former sins of the remorseful Gentiles, so that glory might derive from the destructive and useless things, plaited on his divine head, which they contrive. The sharp points of the thorns aptly pertain to the sins from which a crown of victory is woven for Christ. The reed symbolizes the emptiness and weakness of all those Gentiles, which is held firm in his grasp. His head, moreover, is struck. As I believe, not much harm was done to his head from being struck with the reed; however, the typical explanation for this is that the bodily weakness of the Gentiles that was previously held in Christ’s hand finds comfort now in God the Father, for he is the head. But amid all this, while Christ is mocked, he is being adored.

Source: Commentary on Matthew 33.3

[AD 367] Hilary of Poitiers on Matthew 27:27-30

Or otherwise; The Lord having taken upon Him all the infirmities of our body, is then covered with the scarlet coloured blood of all the martyrs, to whom is due the kingdom with Him; He is crowned with thorns, that is, with the sins of the Gentiles who once pierced Him, for there is a prick in thorns of which is woven the crown of victory for Christ. In the reed, He takes into His hand and supports the weakness and frailty of the Gentiles; and His head is smitten therewith that the weakness of the Gentiles sustained by Christ's hand may rest on God the Father, who is His head.

Source: Catena Aurea by Aquinas

[AD 382] Apollinaris of Laodicea on Matthew 27:27-31

It was not as though those men had the power [to do these deeds]. Rather, it seemed good to God that these events occur for the redemption of humanity. The “Lord of glory” was treated shamefully for us because of the dishonor due to us. He is now glorified while the day of the righteous is always mocked by the ignorant. Since the cloak was tinged with the color of blood, those murdering him dressed him with it, though they did not realize the significance of what they were doing. Instead, they clothed Jesus … in scarlet cloth and bound his hand with the symbol of one of the sons of Tamar and Judah. The cloak itself [represents] the blood shed by the world and by the people in it. The Savior was put to death for the salvation of all. But they who are choked by “worries, wealth and pleasure” have received the word of God but have not borne fruit. They weave thorns together and crown Jesus with them, dishonoring him.… Those who deemed his kingdom to be of little value placed a reed in his right hand.

Source: FRAGMENT 139

[AD 406] Chromatius of Aquileia on Matthew 27:27-31

These things were done to mock Jesus. But now we know these things happened through a heavenly mystery. Wickedness was at work among the former; among the latter, the mystery of faith and the light of truth. In the purple tunic Christ is dressed as king; and in the scarlet robe, as prince of martyrs, he is resplendent as precious scarlet in his sacred blood. He receives the crown as conqueror, for crowns are usually bestowed upon conquerors. He is adored as God by people on bended knees. Therefore he is vested in purple as king, in scarlet as prince of martyrs; he is crowned as conqueror, is hailed as Lord and is adored as God.We can recognize in the purple cloak also the church, married to Christ the king and resplendent with regal glory. Hence it is called by John in the Revelation a “royal nation.” As to this purple cloth, we read in the Song of Solomon: “His whole bed is purple.” For Christ rests on that bed where he is able to find purple cloth, that is, royal faith and a beautiful spirit.…
The crown of thorns which the Lord received on his head stands for our community, which came to faith from the Gentiles. At one time we were thorns—that is to say, sinners. Believing now in Christ, we have become a crown of righteousness, for we no longer cause pain or harm to the Savior. Rather, we surround his head with our profession of faith while we praise the Father in the Son, because the head of Christ is God, as the apostle says. This is the crown foretold by David in a psalm: “You placed a crown of precious stones on his head.” We were thorns at one time, but after we were included in the crown of Christ, we became precious stones. For he, who raised up children of Abraham from stones, made precious stones out of thorns.
This scriptural passage did not consider of trivial importance the fact that a reed was placed in the Lord’s right hand. Note what David says about Christ in the psalm: “My tongue is the pen of a ready writer.” As he was about to suffer, therefore, he took up the reed in his right hand, so that with a heavenly notation he might pardon us our misdeeds or inscribe his law in our hearts with divine letters. As he says through the prophet: “I will put my law within them.” … We may also infer other things about the reed, for it has many spiritual meanings. A reed that is hollow and without pith connotes the Gentile people, who were once without the pith of God’s law, empty of faith and devoid of grace. Therefore this type of reed, that is, the Gentile people, is put in the Lord’s right hand, for his left hand already contained the Jewish people who were persecuting him.

Source: TRACTATE ON MATTHEW 19.1-4

[AD 407] John Chrysostom on Matthew 27:27

As though on some signal the devil then was entering in triumph into all. For, be it that Jews pining with envy and jealousy were mad against Him, as to the soldiers, whence was it, and from what sort of cause? Is it not clear that it was the devil who was then entering in fury into the hearts of all? For indeed they made a pleasure of their insults against Him, being a savage and ruthless set. I mean that, when they ought to have been awestruck, when they ought to have wept, which even the people did, this they did not, but, on the contrary, were despiteful, and insolent; perhaps themselves also seeking to please the Jews, or it may be doing all in conformity to their own evil nature.

[AD 407] John Chrysostom on Matthew 27:27-30

(Hom. lxxxvii.) What should we henceforth care if any one insults us, after Christ has thus suffered? The utmost that cruel outrage could do was put in practice against Christ; and not one member only, but His whole body suffered injuries; His head from the crown, the reed, and the buffetings; His face which was spit upon; His cheeks which they smote with the palms of their hands; His whole body from the scourging, the stripping to put on the cloak, and the mockery of homage; His hands from the reed which they put into them in mimicry of a sceptre; as though they were afraid of omitting aught of indignity.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:27-29

(Verse 27 onwards) Then the soldiers of the governor took Jesus into the praetorium and gathered the whole cohort around him. And they stripped him and put a scarlet robe around him. And twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, 'Hail, King of the Jews!' The soldiers, since Jesus had been called the King of the Jews and the scribes and priests had accused him of claiming to be the ruler of the people of Israel, did this mockingly. They dressed him in the scarlet robe as a symbol of royalty, put a crown of thorns on his head, gave him a reed as a scepter, and pretended to worship him as a king. But we must understand all these things mystically. For just as Caiphas said, 'It is necessary for one man to die for all' (John 11:50), not knowing what he was saying, so these people, whatever they did, although they had different intentions, nevertheless gave us, who believe, the sacraments. In the scarlet robe, he bears the bloody works of the Gentiles; in the crown of thorns, he undoes the ancient curse; with the pen, he kills poisonous animals. Whether he held the pen in his hand to write the sacrilege of the Jews.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:27-30

He had been styled King of the Jews, and the Scribes and Priests had brought this charge against Him, that He claimed sovereignty over the Jewish nation; hence this mockery of the soldiers, taking away His own garments, they put on Him a scarlet cloak to represent that purple fringe which kings of old used to wear, for the diadem they put on Him a crown of thorns, and for the regal sceptre give Him a reed, and perform adoration to Him as to a king.

All these things we may understand mystically. For as Caiaphas said that it is expedient that one man should die for the people, (John 11:50.) not knowing what he said, so these, in all they did, furnished sacraments to us who believe, though they did them with other intention. In the scarlet robe He bears the bloody works of the Gentiles; by the crown of thorns He takes away the ancient curse; with the reed He destroys poisonous animals; or He held the reed in His hand wherewith to write down the sacrilege of the Jews.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 27:27-30

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

(ubi sup.) Hence we understand what Mark means by clothed him with purple; (Mark 15:17.) instead of the royal purple, this scarlet cloak was used in mockery; and there is a shade of purple which is very like scarlet. Or it may be, that Mark spoke of the purple which the cloak contained, though its colour was scarlet.

(ubi sup.) But Matthew seems to introduce this here as recollected from above, not that it was done at the time Pilate gave Him up for crucifixion. For John puts it before. He is given up by Pilate.

(Quæst. Ev. ii. in fin.) That they took from off the Lord in His passion His own garment, and put on Him a coloured robe, denotes those heretics who said that He had a shadowy, and not a real body.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:27-30

Or otherwise, By the scarlet robe is denoted the Lord's flesh, which is spoken of as red by reason of shedding of His blood; by the crown of thorns His taking upon Him our sins, because He appeared in the likeness of sinful flesh. (Rom. 8:3.)

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:27-30

Barabbas also, who headed a sedition among the people, is released to the Jews, that is the Devil, who to this day reigns among them, so that they cannot have peace.

They smite the head of Christ with a reed, who speak against His divinity, and endeavour to maintain their error by the authority of Holy Scripture, which is written by a reed. They spit upon His face who reject in abominable words the presence of His grace, and deny that Jesus is come in the flesh. And they mock Him with adoration who believe on Him, but despise Him with perverse works.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:29

And the insults were different, and varied. For that Divine Head at one time they buffeted, at another they insulted with the crown of thorns, at another they smote with the reed, men unholy and accursed!

What plea shall we have after this for being moved by injuries, after Christ suffered these things? For what was done was the utmost limit of insolence. For not one member, but the whole entire body throughout was made an object of insolence; the head through the crown, and the reed, and the buffeting; the face, being spit upon; the cheeks, being smitten with the palms of the hands; the whole body by the stripes, by being wrapped in the robe, and by the pretended worship; the hand by the reed, which they gave him to hold instead of a sceptre; the mouth again by the offering of the vinegar. What could be more grievous than these things? What more insulting?

For the things that were done go beyond all language. For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, His blood be on us and on our children, Matthew 27:25 and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross, and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.

And these things are read among us, when all meet together. For that the heathens may not say, that you display to people and nations the things that are glorious and illustrious, such as the signs and the miracles, but that you hide these which are matters of reproach; the grace of the Spirit has brought it to pass, that in the full festival, when men in multitude and women are present, and all, as one may say, at the great eve of the passover, then all these things should be read; when the whole world is present, then are all these acts proclaimed with a clear voice. And these being read, and made known to all, Christ is believed to be God and, besides all the rest, is worshipped, even because of this, that He vouchsafed to stoop so much for us as actually to suffer these things, and to teach us all virtue.

These things then let us read continually; for indeed great is the gain, great the advantage to be thence obtained. For when you see Him, both by gestures and by deeds, mocked and worshipped with so much derision, and beaten and suffering the utmost insults, though thou be very stone, you will become softer than any wax, and wilt cast out of your soul all haughtiness.

[AD 420] Jerome on Matthew 27:30

(Verse 30) And spitting on him, they took a reed and struck his head. At that time it was fulfilled; I did not turn my face away from the shame of spitting (Isaiah 50:6), yet when they strike his head with the reed, he endures everything patiently, to fulfill the true prophecy of Isaiah, which says: He will not break a bruised reed (Isaiah 42:3).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:30

Here was fulfilled the word of David, "Thou hast made Me a reproach to the foolish" (Ps. 38:8). For the soldiers were foolish, and did things that befitted their foolishness: they clothed Him with a cloak as if it were the imperial purple; they gave Him a reed for a scepter and a crown of thorns for a diadem; they paid Him homage, in mockery, for this is the meaning of "bowed the knee." See how they performed every sort of insult and abuse: His face they reviled with spit, His head with a crown, His hand with a reed, the rest of His Body with a cloak, and His ears with words of mockery. But if they did these things in derision, you, O reader, must understand them also in a more spiritual manner, as something not merely done to, but accomplished by, Jesus. The scarlet cloak reveals our nature, bloody and murderous, which He assumed and sanctified by wearing it. The crown is made of thorns which are the sins resulting from our cares for this life; these Christ consumes with His own divinity, for His head represents His divinity. The reed is a symbol of our weak and crumbling nature which the Lord assumed, as David also says, "The right hand of the Lord hath I exalted me" (Ps. 117:16). By receiving insults in His ears, He healed Eve of the whispering of the serpent which had entered her ears.

[AD 253] Origen of Alexandria on Matthew 27:31-34

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

Or, as they went out, they laid hold of Simon, but when they drew near to the place in which they would crucify Him, they laid the cross upon Him that He might bear it. Simon obtained not this office by chance, but was brought to the spot by God's providence, that he might be found worthy of mention in the Scriptures of the Gospel, and of the ministry of the cross of Christ. And it was not only meet that the Saviour should carry His cross, but meet also that we should take part therein, filling a carriage so beneficial to us, ἀγγαρεία. Yet would it not have so profited us to take it on us, as we have profited by His taking it upon Himself.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:31-34

For a Jew was not worthy to bear Christ's cross, but it was reserved for the faith of the Gentiles both to take the cross, and to suffer with Him.

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

Or, He therefore refused the wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:31-34

(Hom. de Cruc. et Lat. ii.) The Lord would not suffer under a roof, or in the Jewish Temple, that you should not suppose that He was offered for that people alone; but without the city, without the walls, that you might know that the sacrifice was common, that it was the offering of the whole earth, that the purification was general.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:31

it is said, and when they had stripped Him, they took His garments, and sat down and watched Him, when He should die. And they divide His garments among them, which sort of thing is done in the case of very vile and abject criminals, and such as have no one belonging to them, and are in utter desolation.

They parted the garments, by which such great miracles were done. But they wrought none now, Christ restraining His unspeakable power. And this was no small addition of insult. For as to one base and abject, as I said, and the vilest of all men; so do they dare to do all things. To the thieves at any rate they did nothing of the kind, but to Christ they dare it all. And they crucified Him in the midst of them, that He might share in their reputation.

[AD 420] Jerome on Matthew 27:31-34

It is to be noted, that when Jesus is scourged and spit upon, He has not on His own garments, but those which He took for our sins; but when He is crucified, and the show of His mockery is completed, then He takes again His former garments, and His own dress, and immediately the elements are shaken, and the creature gives testimony to the Creator.

Let none think that John's narrative contradicts this place of the Evangelist. John says that the Lord went forth from the prætorium bearing His cross; Matthew tells, that they found a man of Cyrene upon whom they laid Jesus' cross. We must suppose that as Jesus went out of the prætorium, He was bearing His cross, and that afterwards they met Simon, whom they compelled to bear it.

Figuratively, the nations take up the cross, and the foreigner by obedience bears the ignominy of the Saviour.

I have heard Calvary expoundedb as the spot in which Adam was buried, as though it had been so called from the head of the old man being buried there. A plausible interpretation, and agreeable to the ears of the people, yet not a true one. Without the city outside the gate are the places where criminals are executed, and these have got the name of Calvary, that is, of the beheaded. And Jesus was crucified there, that where the plot of criminals had been, there might be set up the flag of martyrdom. But Adam was buried near Ebron and Arbee, as we read in the volume of Jesus the son of Navec.

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

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:31

(Verse 31) And after they had mocked him, they stripped him of his cloak and dressed him in his own clothes, and led him away to be crucified. When Jesus is whipped, spat upon, and mocked, he does not have his own garments, but those which he had taken on for our sins. But when he is crucified and the spectacle of mockery and illusion is over, then he receives his former clothes again and puts on his own attire. And immediately the elements are disturbed, and the creature gives testimony to its Creator.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 27:31-34

This is to be understood to have been done at the end of all, when He was led off to crucifixion after Pilate had delivered Him up to the Jews.

(de Cons. Ev. iii. 11.) And they gave him to drink wine mingled with gall. Mark says, mingled with myrrh. Matthew put gall (Mark 15:23.) to express bitterness, but wine mingled with myrrh is very bitter; though indeed it might be, that gall together with myrrh would make the most bitter.

(ubi sup.) And when he had tasted thereof, he would not drink. That Mark says, But he received it not, we understand to mean that He would not receive it to drink thereof. For that He tasted it Matthew bears witness; so that Matthew's, He could not drink thereof, means exactly the same as Mark's, He received it not; only Mark does not mention His tasting it.
That He tasted but would not drink of it, signifies that He tasted the bitterness of death for us, but rose again the third day.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:31-34

For this Simon was not a man of Jerusalem, but a foreigner, and denizen, being a Cyrenean; Cyrene is a town of Lybia. Simon is interpreted 'obedient,' and a Cyrenean 'an heir;' whence he well denotes the people of the Gentiles, which was strange to the testaments of God, but by believing became a fellow-citizen of the saints, of the household, and an heir of God.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 27:31-34

(Hom. in. Ev. xxxii. 3.) Or otherwise; By Simon who bears the burden of the Lord's cross are denoted those who are abstinent and proud; these by their abstinence afflict their flesh, but seek not within the fruit of abstinence. Thus Simon bears the cross, but does not die thereon, as these afflict the body, but in desire of vain-glory live to the world.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:31-34

Golgotha is a Syriac word, and is interpreted Calvary.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 27:31-34

(non occ. Aug. de Cons. Ev. iii. 9.) After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 27:32

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

Source: Pseudo-Tertullian Against All Heresies

[AD 253] Origen of Alexandria on Matthew 27:32

“As they went out, they came upon a man of Cyrene, Simon by name; they compelled this man to carry the cross” of Christ. It was fitting not only for the Savior to take up his cross but also for us to carry it, doing compulsory service for our salvation. Furthermore, we did not benefit by taking up his cross then as much as we benefit by it now, since he takes it upon himself and carries it.

Source: COMMENTARY ON MATTHEW 126

[AD 406] Chromatius of Aquileia on Matthew 27:32

Finally, the Gospel reports in the present reading that as the Lord was being led to his Passion, “they found a certain man of Cyrene named Simon and compelled him to carry the cross.” The cross of Christ is the triumph of virtue and a trophy of victory. How blessed is Simon, who deserved to be the first to bear so great a sign of victory! He was compelled to carry the cross before the Lord because the Lord wanted to demonstrate his cross to be a singular grace of that heavenly mystery which is himself: God and man, Logos and flesh, Son of God and Son of man. He was crucified as man but triumphed as God in the mystery of the cross. His suffering was of the flesh, but his glorious victory was divine. Through his cross, Christ defeated both death and the devil. Through the cross, Christ mounted his chariot of victory and chose the four Evangelists, as though horses for his chariot, to announce so great a victory to all the world. Simon of Cyrene therefore was carrying the instrument of this great triumph in his arms. He was a partaker of the Passion of Christ so that he might be a partaker of his resurrection, as the apostle teaches: “If we die with him, we will also live with him. If we endure with him, we will also reign with him.” Similarly the Lord himself says in the Gospel: “He who does not take up his cross and follow me cannot be my disciple.”

Source: TRACTATE ON MATTHEW 19.5

[AD 420] Jerome on Matthew 27:32

(Verse 32) And as they went out, they found a man of Cyrene, named Simon: him they compelled to bear his cross. Lest anyone think that this account is contradictory to the story of John the Evangelist. For he said that the Lord, going out of the praetorium, carried his own cross; but Matthew reports that they found a man of Cyrene, named Simon, whom they compelled to bear Jesus' cross. But this is to be understood, that Jesus, going out of the praetorium, himself carried his own cross; afterward they encountered Simon, to whom they imposed the task of carrying the cross. According to anagoge, the nations accept the cross of Jesus, and the obedient stranger carries the ignominy of the Savior.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 27:32

The Savior is led to the suffering that brings salvation. They laid his cross on Simeon of Cyrene. Another of the holy Evangelists said that Jesus himself carried the cross. Now surely both [accounts] are correct. For the Savior carried the cross, and, having met the Cyrene about half way, they transferred the cross to him. It is said about him through the voice of Isaiah that “a child has been born to us, and a son has been given to us, and the government shall be upon his shoulders.” Now the cross has become the means by which he governs, through which he continues to rule over all heaven, since it is true that even as “far as death” he has become “obedient, even to death of a cross. Therefore God has exalted him.”

Source: FRAGMENT 306.32

[AD 461] Leo the Great on Matthew 27:32

But as the multitudes went with Jesus to the place of punishment, a certain Simon of Cyrene was found on whom to lay the wood of the cross, instead of the Lord. Even this act signified that faith would come to the Gentiles, to whom the cross of Christ was not to be shame but glory. It was not accidental therefore but symbolic and mystical, that while the Jewish rulers were raging against Christ, a foreigner was found to share his sufferings. Thus the apostle would say, “If we suffer with him, we shall also reign with him.”Note that it was not a Hebrew or an Israelite but a foreigner who was drawn into service for the Savior in his most holy humiliation. By this transference the propitiation of the spotless Lamb and the fulfillment of all mysteries passed from the circumcision to the uncircumcision, from the sons according to the flesh to the sons according to the spirit. Hence the apostle would say, “Christ our Passover is sacrificed for us.” He offered himself to the Father as a new and true sacrifice of reconciliation. He was slain not in the temple, whose worship was now at an end, and not within the confines of the city which for its sin was doomed to be destroyed, but beyond the walls of the city, “outside the gate.” Thus with the cessation of the old symbolic victims, a new victim was being placed on a new altar. The cross of Christ was to become the altar not of the temple but of the world.

Source: SERMON 46.5

[AD 1107] Theophylact of Ohrid on Matthew 27:32

The three evangelists say that Simon carried the cross of Jesus, while John says that the Lord carried it Himself. It is likely that both events occurred. At first Jesus carried the cross as no one else was willing to carry it; but along the way they found Simon and placed the cross on him. You, O reader, learn this as well, that "Simon" means "obedience"; therefore he who possesses obedience is he who carries the cross of Christ. And Cyrene was one of the five cities of Pentapolis, signifying the five senses that are compelled to bear the cross.

[AD 253] Origen of Alexandria on Matthew 27:33-34

Just as it sufficed for the Lord only to taste “vinegar mixed with gall,” so also was it sufficient for our benefit that he only taste death, which lasted no longer than three days. The other wine, however, which was not “mixed with gall” or with anything else, he took and drank, and “when he had given thanks,” he gave it to his disciples, promising that he would drink it “anew in the kingdom of God.”

Source: COMMENTARY ON MATTHEW 127.43

[AD 406] Chromatius of Aquileia on Matthew 27:33-34

When they had come to Golgotha, the Gospel says, “They gave him vinegar mixed with gall, but when he tasted it, he refused to drink.” This event was foretold by David when he wrote, “They gave me gall for food, and they gave me vinegar to slake my thirst.” Take note of the mystery revealed here. Long ago, Adam tasted the sweetness of the apple and obtained the bitterness of death for the whole human race. In contrast to this, the Lord tasted the bitterness of gall and obtained our restoration from death’s sting to the sweetness of life. He took on himself the bitterness of gall in order to extinguish in us the bitterness of death. He received acrid vinegar into himself but poured out for us the precious wine of his blood. He suffered evil and returned good. He accepted death and gave life. The location of his death is also not without significance, for it is reported that the body of Adam is buried in that very ground. Christ was crucified there where Adam was buried, that life might arise where death once entered. Death comes through Adam, but life comes through Christ, who deigned to be crucified and to die so that by the wood of the cross he might erase the sin of the tree and by the mystery of his own death he might cancel the punishment of our death.

Source: TRACTATE ON MATTHEW 19.7.39

[AD 420] Jerome on Matthew 27:33

(Verse 33.) And they came to a place called Golgotha, which is the place of Calvary. I have heard someone explain the place of Calvary, where Adam was buried, and therefore it is called that because there the head of the ancient man is buried, and this is what the Apostle says: Awake, you who sleep, and arise from the dead, and Christ will give you light. A favorable interpretation that pleases the ears of the people, but not true. For outside the city and beyond the gate, there are places where the heads of the condemned are severed, and they took the name of Calvary, that is, beheaders. Therefore the Lord was crucified there, so that where there had been a place of condemnation, there might be erected the banners of martyrdom. And just as He was made a curse for us, and was scourged, and was crucified, so for the salvation of all, even though guilty among the guilty, He would be crucified. But if someone should wish to argue, why was the Lord crucified there, so that His blood might drop upon the tomb of Adam, let us ask him why, then, were the other thieves crucified in the same place? From which it is clear that Calvary does not signify the tomb of the first man, but the place of the beheaded, so that where sin abounded, grace might more abound (Rom. 5). But we read in the volume of Jesus son of Navé that Adam was buried near Hebron and Arbee (Josh. 14).

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 27:34

Yes, and besides the figure, there is contumely with ready lip, and dishonour, and infamy, and the ferocity involved in the cruel things which then disfigured and lacerated the temples of the Lord, that you may now be crowned with laurel, and myrtle, and olive, and any famous branch, and which is of more use, with hundred-leaved roses too, culled from the garden of Midas, and with both kinds of lily, and with violets of all sorts, perhaps also with gems and gold, so as even to rival that crown of Christ which He afterwards obtained. For it was after the gall He tasted the honeycomb and He was not greeted as King of Glory in heavenly places till He had been condemned to the cross as King of the Jews, having first been made by the Father for a time a little less than the angels, and so crowned with glory and honour.

Source: De Corona

[AD 220] Tertullian on Matthew 27:34

On the other hand, Christ, who spoke not guile from His mouth, and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as destined to come upon Him through your means might be fulfilled; just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, "They were repaying me evil for good; " and, "What I had not seized I was then paying in full; " They exterminated my hands and feet; " and, "They put into my drink gall, and in my thirst they slaked me with vinegar; " "Upon my vesture they did cast (the) lot; " just as the other (outrages) which you were to commit on Him were foretold,-all which He, actually and thoroughly suffering, suffered not for any evil action of His own, but "that the Scriptures from the mouth of the prophets might be fulfilled."

Source: An Answer to the Jews

[AD 407] John Chrysostom on Matthew 27:34

And they gave Him gall to drink, and this to insult Him, but He would not. But another says, that having tasted it, He said, It is finished. John 19:30 And what means, It is finished? The prophecy was fulfilled concerning Him. For they gave me, it is said, gall for my meat, and for my thirst they gave me vinegar to drink. But neither does that evangelist indicate that He drank, for merely to taste differs not from not drinking, but has one and the same signification.

But nevertheless not even here does their contumely stop, but after having stripped and crucified Him, and offered Him vinegar, they proceeded still further, and beholding Him impaled upon the cross, they revile Him, both they themselves and the passers by; and this was more grievous than all, that on the charge of being an impostor and deceiver He suffered these things, and as a boaster, and vainly pretending what He said. Therefore they both crucified Him publicly, that they might make a show of it in the sight of all; and therefore also they did it by the hands of the soldiers, that these things being perpetrated even by a public tribunal, the insult might be the greater.

[AD 420] Jerome on Matthew 27:34

(Verse 34.) And they gave him vinegar to drink mixed with gall, and when he had tasted it, he would not drink. God speaks to Jerusalem: I have planted you as a true vine, how have you become bitter like a foreign vine (Jeremiah II, 21)? A bitter vine makes bitter wine, which they gave to the Lord Jesus, so that what is written may be fulfilled: They gave me gall for my food, and in my thirst they gave me vinegar to drink (Psalm LXVIII, 22). But when it is said, 'And when he had tasted, he did not want to drink,' this indicates that he did indeed taste the bitterness of death for us, but on the third day he rose again.

Source: Commentary on Matthew

[AD 1274] Glossa Ordinaria on Matthew 27:34

Non occ.: After the Evangelist had narrated what concerned the mocking of Christ, he proceeds to His crucifixion.

[AD 253] Origen of Alexandria on Matthew 27:35-38

The High Priest also in obedience to the letter of the Law wore on his head the writing, 'Holiness to the Lord,' but the true High Priest and King, Jesus, bears on His cross the title, This is the King of the Jews; when ascending to His Father, instead of His own name with its proper letters, He has the Father Himself.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 27:35-38

There are those who to this day do not have the Lord with them but do have his “garments”—namely, the words contained in Scripture. They do not have them in full but only in part. Nonetheless the prophet had spoken that prediction which was now fulfilled. Now, as to whether any of his clothes were torn apart when they divided his garments or whether any of them remained intact and just what those items were, nothing is said by the first three Evangelists. But in John we read that “when the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. But the tunic was without seam, woven from top to bottom; so they said to one another, ‘Let us not tear it but cast lots for it.’ ” Therefore not all but only one of the soldiers who had cast lots received it. Now anyone debating the differences between those who have the Lord’s “garments” will doubtless find some people who, although they do not have the Lord in their teachings, do have the “tunic” that was “woven from top to bottom.”

Source: COMMENTARY ON MATTHEW 128.47

[AD 253] Origen of Alexandria on Matthew 27:35-38

“Whether in pretense or in truth, Christ is proclaimed,” and all literature—whether Greek, Roman or Hebrew—gives evidence of his kingdom. And in place of a crown, “over his head” is written “This is Jesus king of the Jews.” There is no other reason for his death (nor was there) than that he was the “king of the Jews.” He spoke about this when he said, “I have been made king by him on Zion, his holy mountain.” And while the chief priest, in keeping with the letter of the law, wore on his head a type of sign with a petal bearing the inscription “the holiness of the Lord,” the true chief priest and king—Jesus on the cross—has a sign that reads “This is the king of the Jews.” Rising up to the Father and receiving him in himself, he has for his inscription and title the Father of renown and has the Father as his crown. He has been made worthy of him as a house worthy of God the Father, and he alone can fully possess the Father.

Source: COMMENTARY ON MATTHEW 130

[AD 367] Hilary of Poitiers on Matthew 27:35-38

Or, He therefore refused the wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.

Thus on the tree of life the salvation and life of all is suspended.

Or otherwise; Two thieves are set up on His right and left hand, to signify that the entire human race is called to the Sacrament of the Lord's Passion; but because there shall be a division of believers to the right, and unbelievers to the left, one of the two who is set on His right hand is saved by the justification of faith.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:35-38

That they distributed his clothes by casting lots for them rather than by cutting them up signifies the eternal incorruptibility of Christ’s body. The life and salvation of all things was hung from the tree of life with a thief on his left and a thief on his right. This demonstrates that the entire human race is called to the mystery of the Lord’s suffering.

Source: Commentary on Matthew 23.4-5

[AD 407] John Chrysostom on Matthew 27:35-38

(Hom. de Cruc. et Lat. ii.) He suffered on a lofty cross, and not under a roof, to the end that the nature of the air might be purified; the earth also partook a like benefit, being cleansed by the blood that dropped from His side.

It is to be noted, that this is no small degradation of Christ. For they did this as to one utterly abject and worthless, yet for the thieves they did not the same. For they share the garments only in the case of condemned persons so mean and poor as to possess nothing more.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:35

(Verse 35.) And when they had crucified him, they divided his garments, casting lots, that it might be fulfilled which was spoken by the prophet, saying: They divided my garments among themselves, and upon my vesture they cast lots. And this was prophesied in the same psalm: They divided my garments among themselves, and upon my vesture they cast lots (Psalm 22:18).

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:35-38

This which was now done to Christ had been prophesied in the Psalm, They parted my garments among them, and cast lots upon my vesture. (Ps. 22:18.) It proceeds, And sitting down, they watched him there. This watchfulness of the soldiers and of the Priests has proved of use to us in making the power of His resurrection greater and more notorious. And they set up over his head his accusation written, This is Jesus, the King of the Jews. I cannot sufficiently wonder at the enormity of the thing, that having purchased false witnesses, and having stirred up the unhappy people to riot and uproar, they found no other plea for putting Him to death, than that He was King of the Jews; and this perhaps they set up in mockery.

(non occ.) As Christ was made for us a curse of the cross, so for the salvation of all He is crucified as guilty among the guilty.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 27:35-38

(Lib. 83. Quæst. q. 25.) The Wisdom of God took upon Him man, to give us an example how we might live rightly. It pertains to right life not to fear things that are not to be feared. But some men who do not fear death in itself, yet dread some kinds of death. That no sort of death is to be feared by the man who lives aright, was to be shown by this Man's cross. For of all the modes of death none was more horrible and fearful than this.

(in Serm. non occ.) Let your holiness consider of what might is the power of the cross. Adam set at nought the commandment, taking the apple from the tree; but all that Adam lost, Christ found upon the cross. The ark of wood saved the human race from the deluge of waters; when God's people came out of Egypt, Moses divided the sea with his rod, overwhelmed Pharaoh, and redeemed God's people. The same Moses changed the bitter water into sweet by casting wood into it. By the rod the refreshing stream was drawn out of the rock; that Amalech might be overcome, Moses' outstretched hands were supported upon his rod; the Law of God is entrusted to the wooden ark of the covenant, that thus, by these steps we may come at last to the wood of the cross.

(de Cons. Ev. iii. 12.) Matthew shortly says, They parted his garments, casting lots; but John explains more fully how it was done. The soldiers, when they had crucified him, look his garments, and made four parts, to every soldier a part; and also his coat; now the coat was without seam. (John 19:23.)

Source: Catena Aurea by Aquinas

[AD 461] Leo the Great on Matthew 27:35-38

(Serm. 55, 1.) Two thieves were crucified with him, one on the right hand and one on the left, that in the figure of His cross might be represented that separation of all mankind which shall be made in His judgment. The Passion then of Christ contains a sacrament of our salvation, and of that instrument which the wickedness of the Jews provided for His punishment, the power of the Redeemer made a step to glory.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:35-38

It was divinely provided that this title should be set up over His head, that the Jews might learn that not even by putting Him to death could they avoid having Him for their King; for in the very instrument of His death He not only did not lose, but rather confirmed His sovereignty.

(ap. Gloss. ord.) Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:35-38

Or, according to the practical exposition, the cross in respect of its broad transverse piece signifies the joy of him that works, for sorrow produces straitness; for the broad part of the cross is in the transverse beam to which the hands are fastened, and by the hands we understand works. By the upper part to which the head is fastened is denoted our looking for retribution from the supreme righteousness of God. The perpendicular part on which the body is stretched denotes endurance, whence the patient are called 'long-suffering.' (longamines) The point that is fixed into the ground shadows forth the invisible part of a sacrament.

For because He is at once King and Priest, when He would offer the sacrifice of His flesh on the altar of the cross, His title set forth His regal dignity. And it is set over and not beneath the cross, because though He suffered for us on the cross with the weakness of man, the majesty of the King was conspicuous above the cross; and this He did not lose, but rather confirmed, by the cross.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 27:35-38

(non occ.) Having described how Christ was led to the scene of His Passion, the Evangelist proceeds to the Passion itself, describing the kind of death; And they crucified him.

(ap. Anselm.) The shape of the cross seems also to signify the Church spread through the four quarters of the earth.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:36

(Verse 36.) And they kept watch over him while he was sitting. The diligence of the soldiers and priests helps us so that the greater and more evident power of his resurrection may appear.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:37

(Verse 37.) And they placed over his head the charge against him, written, 'This is Jesus, the King of the Jews.' I cannot sufficiently admire the magnitude of the matter, that, for the sake of the redeemed, with a false accusation and having incited the unfortunate people to sedition and outcry, they found no other cause for his execution except that he was the King of the Jews. And perhaps they did this in mockery and ridicule. However, Pilate also responded unwillingly, 'What I have written, I have written.' Whether you want it or not, Jews, a crowd of all nations responds to you: Jesus is the king of the Jews, that is, the emperor of believers and confessors.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:37

It was called "a place of a skull," because those who have learned from the tradition of the fathers say that Adam was buried there; it was necessary that all we who had died in Adam were thus made alive in Christ (1 Cor. 15:22). Do not be troubled when you hear Matthew say that vinegar with gall was offered to the Lord, Mark, wine flavored with myrrh (Mark 15:23), and John, vinegar with gall on hyssop. For many things were done by many people, as there was a disorderly crowd present, some doing one thing, others another. It is likely that one offered wine and another vinegar mixed with gall. There were many ways to be put to death, but Christ was put to death on the cross so that He might sanctify the wood of the tree by which we were cursed, and bless the whole universe: the heavens, which were signified by the upper portion of the cross; the underworld, signified by the "footstool"; and the ends of the earth, the east and the west, signified by the transverse portions of the cross. But He was also put to death on the cross so that He might stretch out His arms to embrace and gather together the children of God who had been dispersed. The soldiers divided even His clothing, as He was poor and had nothing else. That which the evangelist John calls His "title" (Jn. 19.19), Matthew calls His "accusation." For they wrote down an indictment giving the reason for His crucifixion, namely, that He was accused of claiming to be "King of the Jews" and of leading an insurrection. They indicted Him as "King" meaning to slander Him, but in truth their indictment was unimpeachable evidence admitted by his adversaries. For indeed the Lord is King, and came for this very reason, to save the Jews. But since those who were Jews in the flesh did not want Him to reign over them, He became King of the spiritual Jews, that is, of those who confess Him. For "Jew" means "he who confesses."

[AD 420] Jerome on Matthew 27:38

(Verse 38.) Then they crucified him with two thieves, one on his right hand, and one on his left. If Golgotha is the hill of Adam and not the place of the condemned, and therefore the Lord is crucified there to raise up Adam, why are the two thieves crucified in that same place?

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 27:39-44

The thief who was saved may be a sign of those who after many sins have believed on Christ.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 27:39-40

No one standing still or directly approaching him blasphemes Jesus. “Those who passed by blasphemed him,” and those who stayed behind plucked food from the vineyard wall demolished by God. Concerning this it is written, “Why then have you broken down its walls, so that those who pass along the way pluck its fruit?” Therefore, as long as one does not pass along the way or avoid it and can say to God while standing, “You have set ‘my feet upon a rock,’ ” one does not blaspheme Jesus. But if one should fall or pass by or cross over or turn away, one blasphemes God. Likewise, those who have fallen into evil works and those who have abandoned the “everlasting statutes” and the way of the heavenly church “are tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles.”Now, if anyone should say that all heresies are “passing along” and turning away, that one will not be wrong. For this reason also those are held to be “passing along” and blaspheming Jesus who do not keep their head steady but are “wagging” it up and down. For they are not wise, nor do they have their eyes in their head where they belong, as we read in Ecclesiastes: “The wise man has his eyes in his head.” Therefore those who pass by and turn away have need to blaspheme Jesus the Son of God, for “no one speaking by the Spirit of God ever says ‘Jesus be cursed.’ ”59
There are various forms of blasphemy. One of them is uttered by those who do not understand or hear what is being said or acknowledge what is true. Now Jesus had said, “Destroy this temple, and in three days I will raise it up.” But those who were passing along, like “false witnesses” against Jesus, related what he had not said, attacking him: “Aha, you who would destroy the temple and build it in three days, save yourself.” The truth is, he will not destroy the temple, but what others destroy he will build, whether it be the “temple of his body,” which the Jews delivered up to death, or the temple of his witnesses and all those who had God’s word in them and who, because of the snares of the wicked, died out of love for God (for “the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear it will live”). And they lied not only when they said, “You who would destroy the temple,” but also when they said, “And I will build it in three days.” For he did not say that he would build the temple but raise it up. The verb build does not designate a sudden action, but “raise up” does.

Source: COMMENTARY ON MATTHEW 132

[AD 367] Hilary of Poitiers on Matthew 27:39-44

What forgiveness then for them, when by the resurrection of His body they shall see the temple of God rebuilt within three days?

That both the thieves cast in His teeth the manner of His Passion, shows that the cross should be an offence to all mankind, even to the faithful.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:39-44

Having stripped and crucified Christ, they go yet further, and seeing Him on the cross revile Him.

And as beginning to extenuate His former miracles, they add, Save thyself; if thou be the Son of God, come down from the cross.

(Hom. de Cruc. et Latr. ii.) But He, on the contrary, does not come down from the cross, because He is the Son of God; for He therefore came that He might be crucified for us.

He trusted in God, let him now deliver him, if he will. O most foul! Were they therefore not Prophets or righteous men, because God did not deliver them out of their perils? But if He would not oppose their glory, which accrued to them out of the perils which you brought upon them, much more in this man ought you not to be offended because of what He suffers; what He has ever said ought to remove any such suspicion. When they add, Because he said, I am the Son of God, they desire to intimate that He suffered as an impostor and seducer, and as making high and false pretences. And not only the Jews and the soldiers from below, but from above likewise. The thieves, which were crucified with him, cast the same in his teeth.

At first both reviled Him, but afterwards not so. For that you should not suppose that the thing was arranged by any collusion, and that the thief was not a thief, he shows you by his wanton reproaches, that even after he was crucified he was a thief and a foe, but was afterwards totally changed.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:39-40

O cross most abominable, most execrable! Did not God rescue the prophets from their dangers? Did God not save the righteous? Why not him? What could equal this folly? The coming of dangers upon the prophets and saints did not injure their honor before God. But what happened to this incomparable person? By what he said and what he did he offended all our expectations to the utmost. He was forever correcting beforehand our assumptions about him. Even when all these ignominies were said and done, they could not prevail, even at that time. The thief who had lived depraved in such great wickedness, who had spent his whole life in murders and house breakings, when these things had been said, only then confessed him. When he made mention of his kingdom, the people bewailed him. These things that were done seemed to testify the contrary in the eyes of many who knew nothing of the mystery of God’s dispensations. Jesus was weak and of no ostensible power; nevertheless truth prevailed even by the contrary evidences.So hearing all these things, let us arm ourselves against all temptations to anger and outrage. Should you perceive in your heart a swelling of pride, seal your breast against it. Set your hopes only upon the cross. Call to mind the humbling things that were then taking place. Then you will cast out as dust all rage by the recollection of the things that were done to him.
Consider his words. Consider his actions. Remember that he is Lord and you are his servant. Remember that he is suffering for you, and for you individually. You may be suffering only on your own behalf. He is suffering on behalf of all by whom he had been crucified. You may be suffering in the presence of a few. He suffers in the sight of the whole city and of the whole people of the covenant, both of strangers and those of the holy land, to all of whom he spoke merciful words.
Even his disciples forsook him. This was most distressing to him. Those who previously paid him mind suddenly deserted him. Meanwhile his enemies and foes, having captured him and put him on a cross, insulted him, reviled him, mocked him, derided him and scoffed at him. See the Jews and soldiers rejecting him from below. See how he was set between two thieves on either side, and even the thieves insulted him and upbraided him.

Source: THE GOSPEL OF MATTHEW, HOMILY 87.2

[AD 407] John Chrysostom on Matthew 27:39-40

This is the sign which previously Jesus had promised to give them when they asked for it, saying, “An evil and adulterous generation seeks for a sign, but no sign shall be given to it, except the sign of the prophet Jonah.” The sign of Jonah is Christ’s cross, death, burial and resurrection. And again, declaring in another way the efficacy of the cross, he said, “When you have lifted up the Son of man, then you will know that I am he,” which has this meaning: When you have crucified me and think you have overcome me, then, above all, you shall know my power.For after the crucifixion, the city was destroyed. The Jewish state came to an end. They lost their political order and their freedom. Meanwhile the gospel flourished. The word was spread abroad to the ends of the earth, by both sea and land. Both the inhabited earth and the desert would thereafter perpetually proclaim its power. These are the things Christ pointed to which began to occur at the very time of the crucifixion. For indeed it was much more marvelous that these things should be accomplished when he was nailed to the cross than when he was walking on earth.

Source: THE GOSPEL OF MATTHEW, HOMILY 88.1

[AD 420] Jerome on Matthew 27:39-44

They revile him because they passed by that way, and would not walk in the true way of the Scriptures. They wagged their heads, because they had just before shifted their feet, and stood not upon a rock. The foolish rabble cast the same taunt against Him that the false witnesses had invented, Aha! thou that destroyest the temple of God and rebuildest it in three days.

Even the Scribes and Pharisees reluctantly confess that He saved others. Your own judgment then condemns you, for in that He saved others, He could if He would have saved Himself.

But unworthy of credit is that promise, And we will believe him. For which is greater, to come down while yet alive from the cross, or to rise from the tomb when dead? Yet this He did, and ye believed not; therefore neither would ye have believed if He had come down from the cross. It seems to me that this was a suggestion of the dæmons. For immediately when the Lord was crucified they felt the power of the cross, and perceived that their strength was broken, and therefore contrive this to move Him to come down from the cross. But the Lord, aware of the designs of His foes, remains on the cross that He may destroy the Devil.

Or it may be said that at first both reviled Him; but when the sun had withdrawn, the earth was shaken, the rocks were rent, and the darkness increased, one believed on Jesus, and repaired his former denial by a subsequent confession.

Or, in the two thieves both nations, Jews and Gentiles, at first blasphemed the Lord; afterwards the latter terrified by the multitude of signs did penitence, and thus rebukes the Jews, who blaspheme to this day.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:39-41

(Verse 39 seqq.) And those passing by were blaspheming him, shaking their heads, and saying, 'Vah! You who destroy the temple of God and rebuild it in three days, save yourself; if you are the Son of God, come down from the cross.' Similarly, the chief priests, mocking with the scribes and elders, said, 'He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. He trusts in God; let God deliver him now, if he desires him; for he said, "I am the Son of God."' But he, mocking, says that the foolish people had produced false witnesses.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 27:39-44

(de Cons. Ev. iii. 16.) It may seem that Luke contradicts this, when he describes one of the robbers as reviling Him, and as therefore rebuked by the other. But we may suppose that Matthew, shortly alluding to the circumstance, has used the plural for the singular, as in the Epistle to the Hebrews we have, Hare stopped the months of lions, (Heb. 11:33.) when Daniel only is spoken of. And what more common way of speaking than for one to say, See the country people insult me, when it is one only who has done so. If indeed Matthew had said that both the thieves had reviled the Lord, there would be some discrepancy; but when he says merely, The thieves, without adding 'both,' we must consider it as that common form of speech in which the singular is signified by the plural.

Source: Catena Aurea by Aquinas

[AD 461] Leo the Great on Matthew 27:39-44

(Serm. 55. 2.) From what source of error, O Jews, have ye sucked in the poison of such blasphemies? What teacher delivered it to you? What learning moved you to think that the true King of Israel, that the veritable Son of God, would be He who would not suffer Himself to be crucified, and would set free His body from the fastenings of the nails? Not the hidden meaning of the Law, not the mouths of the Prophets. Had ye indeed ever read, I hid not my face from the shame of spitting; (Is. 50:6.) or that again, They pierced my hands and my feet, they told all my bones. (Ps. 22:16.) Where have ye ever read that the Lord came down from the cross? But ye have read, The Lord hath reigned from the tree.e

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:39-44

(ap. Gloss. ord.) Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.

Aha! is an interjection of taunt and mockery.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:39-44

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

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 27:39-44

PSEUDO-CHRYSOSTOM.d But attend to this speech of these children of the Devil, how they imitate their father's speech. The Devil said, If thou be the Son of God, cast thyself down; (Matt. 4:6.) and they say now, If thou be the Son of God, come down from the cross.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:40

Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, If He be the King of Israel, let Him come down now from the cross, Matthew 27:42 but He shows that He is King of all the world. And whereas those men said, Thou that destroyest this temple, and buildest it in three days, Matthew 27:40 He shows that it shall be made forever desolate. Again they said, He saved others, Himself He cannot save, Matthew 27:42 but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, many bodies of the saints which slept, arose, it is said, and went into the holy city, and appeared to many. For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts. Luke 23:47-48 So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.

[AD 407] John Chrysostom on Matthew 27:40

And yet who would not have been moved by the multitude that was following Him, and lamenting Him? Nay, not these wild beasts. Wherefore also He to the multitude vouchsafes an answer, but to these men not so. For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, Thou that destroyest the temple, and buildest it in three days come down from the cross. Matthew 27:40 For since on telling Pilate to remove the accusation (this was the writing, The king of the Jews), they prevailed not, but he persevered in saying, What I have written, I have written, John 19:22 they then endeavor by their derision of Him to show that He is not a king.

[AD 253] Origen of Alexandria on Matthew 27:41-43

“So also [as others were passing along and blaspheming him] the chief priests and the scribes” were passing along. Thwarted by his power and authority, they said to him, “He saved others; he cannot save himself.” In other words, they did not believe that he who was able to save others was much more able to save himself. They promised that they would “believe in” him as the king of Israel if they saw him “come down from the cross.” But he had no mind to do anything unworthy of himself out of revenge or to do what they considered beyond belief and extraordinary.

Source: COMMENTARY ON MATTHEW 132

[AD 420] Jerome on Matthew 27:41-43

“Let him come down from the cross, and we will believe in him.” What a deceitful promise! Which is greater: to come down from the cross while still alive or to rise from the tomb while dead? He rose, and you do not believe. Therefore, even if he came down from the cross, you would not believe. Further, it seems to me that this would usher in the evil spirits. As soon as the Lord was crucified, they sensed the power of the cross and realized their own strength was broken. They were acting in this way to get him to come down from the cross. But the Lord, knowing the snares of his adversaries, remained on the cross that he may destroy the devil.

Source: COMMENTARY ON MATTHEW 4.27.42

[AD 407] John Chrysostom on Matthew 27:42

Wherefore they said those things, and also these. If He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save, Matthew 27:42 aiming hereby to bring discredit even on His former miracles. And again, If He be Son of God, and He will have Him, let Him save Him.

O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours.

Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.

Hearing then these things, let us arm ourselves against all rage, against all anger. Should thou perceive your heart swelling, seal your breast setting upon it the cross. Call to mind some one of the things that then took place, and you will cast out as dust all rage by the recollection of the things that were done. Consider the words, the actions; consider that He is Lord, and thou servant. He is suffering for you, thou for yourself; He in behalf of them who had been benefited by Him and had crucified Him, thou in behalf of yourself; He in behalf of them who had used Him despitefully, thou oftentimes at the hands of them who have been injured. He in the sight of the whole city, or rather of the whole people of the Jews, both strangers, and those of the country, before whom He spoke those merciful words, but thou in the presence of few; and what was more insulting to Him, that even His disciples forsook Him. For those, who before paid Him attention, had deserted Him, but His enemies and foes, having got Him in the midst of themselves on the cross, insulted, reviled, mocked, derided, scoffed at Him, Jews and soldiers from below, from above thieves on either side: for indeed the thieves insulted, and upbraided Him both of them. How then says Luke that one rebuked? Luke 23:40 Both things were done, for at first both upbraided Him, but afterwards one did so no more. For that you might not think the thing had been done by any agreement, or that the thief was not a thief, by his insolence he shows you, that up on the cross he was a thief and an enemy, and at once was changed.

Considering then all these things, control yourself. For what do you suffer like what your Lord suffered? Were you publicly insulted? But not like these things. Are you mocked? Yet not your whole body, not being thus scourged, and stripped. And even if you were buffeted, yet not like this.

And add to this, I pray you, by whom, and wherefore, and when, and who it was; and (the most grievous matter) that these things being done, no one found fault, no one blamed what was done, but on the contrary all rather approved, and joined in mocking Him and in jeering at Him; and as a boaster, impostor, and deceiver, and not able to prove in His works the things that He said, so did they revile Him. But He held His peace to all, preparing for us the most powerful incentives to long suffering.

But we, though hearing such things, are not patient so much as to servants, but we rush and kick worse than wild asses, with respect to injuries against ourselves, being savage and inhuman; but of those against God not making much account. And with respect to friends too we have the same disposition; should any one vex us, we bear it not; should he insult us, we are savage more than wild beasts, we who are reading these things every day. A disciple betrayed Him, the rest forsook Him and fled, they that had been benefited by Him spat at Him, the servants of the high priest smote Him with the palm of the hand, the soldiers buffeted Him; they that passed by jeered Him and reviled Him, the thieves accused Him; and to no man did He utter a word, but by silence overcame all; instructing you by His actions, that the more meekly you shall endure, the more will you prevail over them that do you evil, and will be an object of admiration before all. For who will not admire him that endures with forbearance the insults he receives from them that are using him despitefully? For even as, though any man suffer justly, yet enduring the evil meekly, he is considered by the more part to suffer unjustly; so though one suffer unjustly, yet if he be violent, he will get the suspicion of suffering justly, and will be an object of ridicule, as being dragged captive by his anger, and losing his own nobility. For such a one, we must not call so much as a freeman, though he be lord over ten thousand servants.

But did some person exceedingly provoke you? And what of that? For then should self-control be shown, since when there is no one to vex, we see even the wild beasts gentle; for neither are they always savage, but when any one rouses them. And we therefore, if we are only then quiet, when there is no one provoking us, what advantage have we over them. For they are both oftentimes justly indignant, and have much excuse, for by being stirred and goaded are they roused, and besides these things they are devoid of reason, and have savageness in their nature.

But whence, I pray you, can you find a plea for being savage and fierce? What hardship have you suffered? Have you been robbed? For this self-same reason should you endure it, so as to gain more amply. But were you deprived of character? And what is this? Your condition is in no way worsened by this, if you practise self-command. But if you suffer no grievance, whence are you angry with him that has done you no harm, but has even benefited you? For they who honor, make them that are not watchful the more vain; but they who insult and despise render those that take heed to themselves more steadfast. For the careless are more injured by being honored than by being insulted. And the one set of persons, if we be sober, become to us authors of self-control, but the others excite our pride, they fill us with boastfulness, vainglory, folly, they make our soul the feebler.

And to this fathers bear witness, who do not flatter their own children so much as they chide them, fearing lest from the praise they should receive any harm, and their teachers use the same remedy to them. So that if we are to avoid any one, it should be those that flatter us rather than those that insult us; for this bait brings greater mischief than insult to them, who do not take heed, and it is more difficult to control this feeling than that. And the reward too is far more abundant from thence, and the admiration greater. For indeed it is more worthy of admiration to see a man insulted, and not moved, than beaten and smitten, and not falling.

And how is it possible not to be moved? One may say. Hath any one insulted you? Place the sign upon your breast, call to mind all the things that were then done; and all is quenched. Consider not the insults only, but if also any good has been ever done unto you, by him that has insulted you, and straightway you will become meek, or rather consider before all things the fear of God, and soon you will be mild and gentle.

Together with these things even from your own servants take a lesson concerning these matters; and when you see yourself insulting, but your servant holding his peace, consider that it is possible to practise self-control, and condemn yourself for being violent; and in the very time of offering insults learn not to insult; and thus not even when insulted, will you be vexed. Consider that he who is insolent is beside himself and mad, and you will not feel indignant, when insulted, since the possessed strike us, and we, so far from being provoked, do rather pity them. This do thou also; pity him that is insolent to you, for he is held in subjection by a dreadful monster, rage, by a grievous demon, anger. Set him free as he is wrought upon by a grievous demon, and going quickly to ruin. For so great is this disease as not to need even time for the destruction of him that is seized with it. Wherefore also one said, The sway of his fury shall be his fall; Sirach 1:22 by this most of all showing its tyranny, that in a short time it works great ills, and needs not to continue long with us, so that if in addition to its strength it were apt to last, it would indeed be hard to strive against.

I should like to show what the man is who insults, what he that practises self-control, and to bring nakedly before you the soul of the one and the other. For you should see the one like a sea tost with a tempest, but the other like a harbor free from disturbance. For it is not disturbed by these evil blasts, but puts them to rest easily. For indeed they who are insulting, do everything in order to make it sting. When then they fail of that hope, even they are thenceforth at peace, and go away amended. For it is impossible that a man, who is angry, should not utterly condemn himself, even as on the other hand it is impossible for one who is not angry to be self-condemned. For though it be necessary to retaliate, it is possible to do this without anger (and it were more easy and more wise than with anger) and to have no painful feeling. For if we be willing, the good things will be from ourselves, and we shall be with the grace of God sufficient for our own safety and honor.

For why do you seek the glory that comes from another? Do thou honor yourself, and no one will be able to insult you; but if you dishonor yourself, though all should honor you, you will not be honored. For like as, unless we put ourselves in an evil state, no one else puts us in such a state; even so unless we insult ourselves, no one else can put us to shame.

For let any man be great and worthy of admiration, and let all men call him an adulterer, a thief, a violater of tombs, a murderer, a robber, and let him be neither provoked or indignant, nor be conscious to himself of any of these crimes, what disgrace will he thence undergo? None. What then, you may say, if many have such an opinion of him? Not even so is he disgraced, but they bring shame upon themselves, by accounting one, who is not such, to be such. For tell me, if any one think the sun to be dark, does he bring an ill name on that heavenly body, or on himself? Surely on himself, getting himself the character of being blind or mad. So also they that account wicked men good, and they that make the opposite error, disgrace themselves.

Wherefore we ought to give the greater diligence, to keep our conscience clear, and to give no handle against ourselves, nor matter for evil suspicion; but if others will be mad, even when this is our disposition, not to care very much, nor to grieve. For he that has got the character of a wicked man, being a good man, is in no degree thereby hurt as regards his being such as he is; but he that has been suspecting another vainly and causelessly, receives the utmost harm; as, on the other hand, the wicked man, if he be supposed to be the contrary, will gain nothing thence, but will both have a heavier judgment, and be led into greater carelessness. For he that is such and is suspected thereof, may perhaps be humbled, and acknowledge his sins; but when he escapes detection, he falls into a state past feeling. For if, while all are accusing them, offenders are hardly stirred up to compunction, when so far from accusing them, some even praise them, at what time will they who are living in vice be able to open their eyes? Do you hear that Paul also blames for this, that the Corinthians (so far from permitting him that had been guilty of fornication, to acknowledge his own sin), applauding and honoring him, did on the contrary urge him on in vice thereby? Wherefore, I pray, let us leave the suspicions of the multitude, their insults and their honors, and let us be diligent about one thing only, that we be conscious to ourselves of no evil thing, nor insult our own selves. For so both here, and in the world to come, we shall enjoy much glory, unto which God grant we all may attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

[AD 420] Jerome on Matthew 27:42

(Verse 42.) He saved others, but he cannot save himself. Even unwillingly, the scribes and Pharisees confess that he saved others. Therefore, your own judgment condemns you. For if he, who saved others, had wanted to, he could have saved himself.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:43

(V. 43) If he is the king of Israel, let him come down now from the cross, and we will believe in him. He trusted in God; let Him deliver him now if He wants. For he said, 'I am the Son of God.' A fraudulent promise. What is more difficult, to come down from the cross while still alive, or to rise from the grave when dead? He has risen, and you did not believe. Therefore, even if he were to come down from the cross, you would not believe. But it seems to me that demons are sending him this message. For as soon as the Lord was crucified, they sensed the power of the cross and understood that their powers had been broken. And they are doing this in order for him to come down from the cross. But the Lord, knowing the snares of his adversaries, remains on the cross to destroy the devil.

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 27:44

It is appropriate that both thieves be understood to have blasphemed the Lord at first. Afterwards, however, one of them converted and believed because of the wonders he heard performed by the Lord and also, perhaps, because he saw miraculous changes in the heavens and the falling of an untimely darkness.

Source: COMMENTARY ON MATTHEW 133

[AD 420] Jerome on Matthew 27:44

Here, through a figure of speech called syllepsis, instead of only one thief, both are described as having mocked Jesus. According to Luke, however, after one thief blasphemed, the other thief confessed his faith and rebuked the first. The Gospels do not disagree with each other. At first each thief blasphemed. But after the sun had fled, the earth shook, rocks split apart and darkness fell, one of the thieves believed in Jesus and recanted his initial denial by a subsequent confession. Along with the two thieves each crowd of both the Gentiles and the Jews at first mocked the Lord.

Source: COMMENTARY ON MATTHEW 4.27.44

[AD 420] Jerome on Matthew 27:44

(Verse 44) Now even the robbers who were crucified with him were reviling him. Here, in a figurative sense known as σύλληψις, both robbers are depicted as blaspheming him. However, Luke asserts that while one blasphemed, the other confessed, and contrary to expectations, rebuked the blasphemer (Luke 23). It is not that the Gospels are inconsistent; rather, both robbers initially blasphemed, but then, as the sun set and the earth shook, and with rocks splitting and darkness descending, one believed in Jesus and rectified his previous denial with a subsequent confession. Among the two thieves, both the Gentiles and the Jews initially blasphemed the Lord. Later, one of them, struck by the magnitude of the signs, repented and to this day scolds the Jews for blaspheming.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:44

. As a slander against Christ the two thieves were crucified with Him, so that people would think that He, too, was such a transgressor of the law as they were. The two thieves were symbolic of the two races, the Jewish and the Gentile, for both races had transgressed the law and reviled Christ, just as both these thieves at first reviled Him. But later the one thief understood Who He was and confessed Him as King; whereupon he also said, "Remember me, Lord, in Thy kingdom" (Lk. 23:42). So, too, did the Gentile race confess Christ, while the other thief, the Jewish race, blasphemed. The devil prompted them to say, "If thou be the Son of God, come down from the cross," in order to provoke Him to come down and thus overturn the salvation of all being accomplished on the cross. But Christ, Who is indeed the Son of God, was not persuaded by the enemy, so that you, O reader, might learn that we ought not to be persuaded by the ploys of the devil, but do what is good even if men think ill of us.

[AD 220] Tertullian on Matthew 27:45

But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat" (and when did it turn pale? undoubtedly when Christ suffered), "and shuddered," he says, "most exceedingly; " and "the sun grew dark at mid-day: " (and when did it "shudder exceedingly" except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? "because these two evils hath My People done; Me," He says, "they have quite forsaken, the fount of water of life, and they have digged for themselves worn-out tanks, which will not be able to contain water.

Source: An Answer to the Jews

[AD 220] Tertullian on Matthew 27:45

And so the "pressure" must be maintained up to that hour in which the orb-involved from the sixth hour in a general darkness-performed for its dead Lord a sorrowful act of duty; so that we too may then return to enjoyment when the universe regained its sunshine. If this savours more of the spirit of Christian religion, while it celebrates more the glory of Christ, I am equally able, from the self-same order of events, to fix the condition of late protraction of the Station; (namely), that we are to fast till a late hour, awaiting the time of the Lord's sepulture, when Joseph took down and entombed the body which he had requested.

Source: On Fasting

[AD 253] Origen of Alexandria on Matthew 27:45

It is my opinion that just as the other signs which accompanied Christ’s Passion were performed only in Jerusalem, so also the darkness which covered the land until the ninth hour occurred only in Judea. For in Jerusalem alone was the veil of the temple rent asunder and the earth shook and rocks split apart and graves opened. … By the power of Christ, however, darkness fell upon all the land of Judea for three hours, but the light which illumines every church of God in Christ shone upon the rest of the land. Although darkness fell upon Judea until the ninth hour, it is clear that the light shone on it again, “until the full number of Gentiles come in, and so all Israel will be saved.” The fact that darkness fell upon the land of Judea for three hours demonstrates that it was because of its sins that Judea was deprived of the light of three moments, that is, the light of God the Father, the splendor of Christ and the illumination of the Holy Spirit.

Source: COMMENTARY ON MATTHEW 134.7

[AD 253] Origen of Alexandria on Matthew 27:45

Certain believers, wishing to offer some defense of the gospel in a few brief words, have said that if no new miracle had been performed at the time of Christ’s Passion but everything happened in the normal manner, then it would also have to be believed that the eclipse of the sun occurred as usual. Since it is agreed, however, that other prodigies which happened at that time were not customary events but new and wondrous (for the veil of the temple was torn in two from top to bottom and the earth shook and rocks were split apart and graves were opened and many bodies of the saints rose from the dead), it follows that neither did the eclipse of the sun happen as it normally does.

Source: COMMENTARY ON MATTHEW 134

[AD 253] Origen of Alexandria on Matthew 27:45-50

The thief who was saved may be a sign of those who after many sins have believed on Christ.

Some take occasion from this text to cavil against the truth of the Gospel. For indeed from the beginning eclipses of the sun have happened in their proper seasons; but such an eclipse as would be brought about by the ordinary course of the seasons could only be at such time as the sun and moon come together, when the moon passing beneath intercepts the sun's rays. But at the time of Christ's passion it is clear that this was not the case, because it was the paschal feast, which it was customary to celebrate when the moon was full. Some believers, desiring to produce some answer to this objection, have said, that this eclipse in accordance with the other prodigies was an exception to the established laws of nature.

Against this the children of this world urge, How is it that of the Greeks and Barbarians, who have made observations of these things, not one has recorded so remarkable a phenomenon as this? Phlegon indeed has recorded such an event as happening in the time of Tiberius Caesar, but he has not mentioned that it was at the full moon. I think therefore that, like the other miracles which took place at the Passion, the rending of the veil, and the earthquake, this also was confined to Jerusalem. Or, if any one chooses, it may be extended to the whole of Judæa; as in the book of Kings, Abdias said to Elias, As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee, (1 Kings 18:10.) meaning that he had been sought in the countries round about Judæa. Accordingly we might suppose many and dense clouds to have been brought together over Jerusalem and Judæa, enough to produce thick darkness from the sixth to the ninth hour. For we understand that there were two creatures created on the sixth day, the beasts before the sixth hour, man on the sixth; and therefore it was fitting that He who died for the salvation of man should be crucified at the sixth hour, and for this cause that darkness should be over the whole earth from the sixth to the ninth hour. And as by Moses stretching out his hands towards heaven darkness was brought upon the Egyptians who held the servants of God in bondage, so likewise when at the sixth hour Christ stretched out his hands on the cross to heaven, darkness came over all the people who had cried out, Crucify him, and they were deprived of all light as a sign of the darkness that should come, and that should envelop the whole people of the Jews. Further, under Moses there was darkness over the land of Egypt three days, but all the children of Israel had light; so under Christ there was darkness over all Judæa for three hours, because for their sins they were deprived of the light of God the Father, the splendour of Christ, and the illumination of the Holy Spirit. But over the rest of the earth there is light, which every where illumines the Church of God in Christ. And if to the ninth hour there was darkness over Judæa, it is manifest that light returned to them again after that; so, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved. (Rom. 11:25.)

But it must be asked, What means this, that Christ is forsaken of God? Some, unable to explain how Christ could be forsaken of God, say that this was spoken out of humility. But you will be able clearly to comprehend His meaning if you make a comparison of the glory which He had with the Father with the shame which He despised when He endured the cross.

When He saw darkness over the whole land of Judæa He said this, Father, why hast thou forsaken me? meaning, Why hast thou given Me over exhausted to such sufferings? that the people who were honoured by Thee may receive the things that they have dared against Me, and should be deprived of the light of Thy countenance. Also, Thou hast forsaken Me for the salvation of the Gentiles. But what good have they of the Gentiles who have believed done, that I should deliver them from the evil one by shedding My precious blood on the ground for them? Or will they, for whom I suffer these things, ever do aught worthy of them? Or foreseeing the sins of those for whom He suffered, He said, Why hast thou forsaken me? that I should become as one that, gathereth stubble in the harvest, and gleanings in the vintage. (Mic. 7:1.) But you must not imagine that the Saviour said this after the manner of men by reason of the misery which encompassed Him on the cross; for if you take it so you will not hear His loud voice and mighty words which point to something great hidden.

And perhaps all who know the ecclesiastical doctrine, but live amiss, have given them to drink wine mingled with gall; but they who attribute to Christ untrue opinions, these filling a sponge with vinegar, put it upon the reed of Scripture, and put it to His mouth.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:45-50

(de Trin. x. 50 &c.) From these words heretical spirits contend either that God the Word was entirely absorbed into the soul at the time it discharged the function of a soul in quickening the body; or that Christ could not have been born man, because the Divine Word dwelt in Him after the manner of a prophetical spirit. As though Jesus Christ was a man of ordinary soul and body, having His beginning then when He began to be man, and thus now deserted upon the withdrawal of the protection of God's word cries out, My God, my God, why hast thou forsaken me? Or at least that the nature of the Word being transmuted into soul, Christ, who had depended in all things upon His Father's support, now deserted and left to death, mourns over this desertion, and pleads with Him departing. But amidst these impious and feeble opinions, the faith of the Church imbued with Apostolic teaching does not sever Christ that He should be considered as Son of God and not as Son of Man. The complaint of His being deserted is the weakness of the dying man; the promise of Paradise is the kingdom of the living God. You have Him complaining that He is left to death, and thus He is Man; you have Him as He is dying declaring that He reigns in Paradise; and thus He is God. Wonder not then at the humility of these words, when you know the form of a servant, and see the offence of the cross.

Vinegar is wine, which has turned sour either from neglect, or the fault of the vessel. Wine is the honour of immortality, or virtue. When this then had been turned sour in Adam, He took and drunk it at the hands of the Gentiles. It is offered to Him on a reed and a spunge; that is, He took from the bodies of the Gentiles immortality spoiled and corrupted, and transfused in Himself into a mixture of immortality that in us which was spoiled.

Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.

Source: Catena Aurea by Aquinas

[AD 382] Apollinaris of Laodicea on Matthew 27:45

Now a certain Phlegon, a philosopher among the Greeks, recollects this darkness as an incredible occurrence in the fourteenth [night] of the moon, when an eclipse should not have appeared … for eclipses occur at the time when these two stars [the sun and the moon] draw near to one another. An eclipse of the sun happens at the conjunction of the sun and the moon as it runs into its way. This is not the time of the full moon, when the sun is diametrically opposed to the moon. But the eclipse occurred as creation mourned over what had happened, signifying that the drunken behavior of the Jews was linked to a darkened mind. The sunshine of the intellect had departed from them. For if they had been considering him—for that darkness found its source in the wrathful one and was evidence of what was about to overtake the murderers.

Source: FRAGMENT 142.17

[AD 407] John Chrysostom on Matthew 27:45

This is the sign which before He had promised to give them when they asked it, saying, An evil and adulterous generation seeks after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas; Matthew 12:39 meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, When you have lifted up the Son of Man, then shall you know that I am He. John 8:28 And what He says is to this purport: When you have crucified me, and think you have overcome me, then, above all, shall you know my might.

For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power. These things then He means, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these.

And observe when it took place. At midday, that all that dwell on the earth may know it, when it was day all over the world; which was enough to convert them, not by the greatness of the miracle only, but also by its taking place in due season. For after all their insulting, and their lawless derision, this is done, when they had let go their anger, when they had ceased mocking, when they were satiated with their jeerings, and had spoken all that they were minded; then He shows the darkness, in order that at least so (having vented their anger) they may profit by the miracle. For this was more marvellous than to come down from the cross, that being on the cross He should work these things. For whether they thought He Himself had done it, they ought to have believed and to have feared; or whether not He, but the Father, yet thereby ought they to have been moved to compunction, for that darkness was a token of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is not hence alone manifest, but also by the time, for it continued three hours, but an eclipse takes place in one moment of time, and they know it, who have seen this; and indeed it has taken place even in our generation.

And how, you may say, did not all marvel, and account Him to be God? Because the race of man was then held in a state of great carelessness and vice. And this miracle was but one, and when it had taken place, immediately passed away; and no one was concerned to inquire into the cause of it, and great was the prejudice and the habit of ungodliness. And they knew not what was the cause of that which took place, and they thought perhaps this happened so, in the way of an eclipse or some natural effect. And why do you marvel about them that are without, that knew nothing, neither inquired by reason of great indifference, when even those that were in Judæa itself, after so many miracles, yet continued using Him despitefully, although He plainly showed them that He Himself wrought this thing.

[AD 407] John Chrysostom on Matthew 27:45-50

(Hom. lxxxviii.) This darkness lasted three hours, whereas an eclipse is transient, and not enduring, as they know who have studied the matter.

Or otherwise; The wonder was in this, that the darkness was over the whole earth, which had never come to pass before, save only in Egypt what time the Passover was celebrated; for the things done then were a type of these. And consider the time when this is done; at mid-day, while over the whole world it was day, that all the dwellers on the earth might perceive it. This is the sign He promised to them that asked Him, An evil and adulterous generation seeketh a sign, and there shall no sign be given it save the sign of Jonas the Prophet, (Matt. 12:39.) alluding to His cross and resurrection. And it was a much greater marvel that this should come to pass when He was fastened to the cross, than when He was walking at large on the earth. Surely here was enough to convert them, not by the greatness of the miracle alone, but because it was done not till after all these instances of their frenzy, when their passion was past, when they had uttered all that they would, and were satiated with taunts and gibes. But how did they not all marvel and conclude Him to be God? Because the human race was at that time plunged in exceeding sluggishness and vice, and this wonder was but one, and quickly past away, and none cared to search out its cause, or perhaps they attributed it to eclipse, or some other physical consequence. And on this account He shortly afterwards lifts up His voice to show that He yet lives, and Himself wrought this miracle; And about the ninth hour Jesus cried with a loud voice, &c.

He uttered this word of prophecy, that He might bear witness to the very last hour to the Old Testament, and that they might see that He honours the Father, and is not against God. And therefore too, He used the Hebrew tongue, that what He said might be intelligible to them.

Also for this reason He cried out with a loud voice to show that this is done by His own power. For by crying out with a loud voice when dying, He showed incontestably that He was the true God; because a man in dying can scarcely utter even a feeble sound.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:45

Those who write against the Gospels suppose that it is out of ignorance that the disciples of Christ have interpreted the eclipse of the sun (a phenomenon which usually happens at certain, established times) in accordance with the resurrection of the Lord, whereas an eclipse of the sun normally occurs only at the rising of a new moon. Now there is no doubt that at the time of the Passover the moon was full. Lest we believe that the shadow of the earth or the movement of the moon’s orb across the sun had produced a brief twilight, a duration of three hours is specified in order to preclude all other explanations. I am persuaded that this happened in fulfillment of the prophecies: “The sun will set at noon, and the light in the day will become dark over the earth,” and in another place, “The sun set when it was still the middle of the day.” And it seems quite clear to me that the light of the world (this is a greater heavenly body) had held back its beams so that neither would the Lord be seen hanging nor would the wicked blasphemers take any delight while the sun was still shining.

Source: COMMENTARY ON MATTHEW 4.27.45

[AD 420] Jerome on Matthew 27:45

(Verse 45) But at the sixth hour, darkness came over the whole land until the ninth hour. Those who wrote against the Gospels suspect a solar eclipse, which usually occurs at certain fixed times, as the reason for the disciples of Christ being misunderstood about the resurrection of the Lord: since a solar eclipse only occurs when the moon is rising. However, there is no doubt that during the time of Passover, the moon was full. And so it would not seem that the shadow of the earth, or the opposite side of the moon, made brief and rusty darkness, is placed in a space of three hours, so that every opportunity of causing harm is removed. And I think this was done in order to fulfill the prophecy, saying: The sun shall go down at noon, and it shall be dark over the earth in broad daylight (Amos 8:9); and in another place: The sun went down while it was still day (Jeremiah 15:9). And it seems to me that the most radiant light of the world, that is, the greater luminary, withdrew its rays so as not to see the Lord hanging, or so that the wicked blasphemers might not enjoy their own light.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:45-50

He employed the beginning of the twenty-first Psalm. (Ps. 22:1. Vulg.) That clause in the middle of the verse, Look upon me, is superfluous; for the Hebrew has only 'Eli, Eli, lama sabachthani,' that is, My God, my God, why hast thou forsaken me? It is impiety therefore to think that this Psalm was spoken in the character of David or Esther or Mardocheus, when passages taken out of it by the Evangelist are understood of the Saviour; as, They parted my garments among them, and, They pierced my hands.

It follows, Some of them that stood by, &c.; some, not all; whom I suppose to have been Roman soldiers, ignorant of Hebrew, but from the words Eli, Eli, thought that He called upon Elias. But if we prefer to suppose them Jews, they do it after their usual manner, that they may accuse the Lord of weakness in thus invoking Elias.

It was a mark of Divine power in Him thus to dismiss the Spirit as Himself had said, No man can take my life from me, but I lay it down and take it again. (John 10:18.) For by the ghost in this place we understand the soul; so called either because it is that which makes the body quick or spiritual, or because the substance of the soul itself is spirit, according to that which is written, Thou takest away their breath, and they die. (Ps. 104:29.)

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 27:45-50

(in Serm. non occ.) When now nought of suffering remains to be endured, death still lingers, knowing that it has nothing there. The ancient foe suspected somewhat unusual. This man, first and only, he found having no sin, free from guilt, owing nothing to the laws of his jurisdiction. But leagued with Jewish madness, Death comes again to the assault, and desperately invades the Life-giver. And Jesus, when he had cried again with a loud voice, yielded up the ghost. Wherefore should we be offended that Christ came from the bosom of the Father to take upon Him our bondage, that He might confer on us His freedom; to take upon Him our death, that we might be set free by His death; by despising death He exalted us mortals into Gods, counted them of earth worthy of things in heaven? For seeing the Divine power shines forth so brilliant in the contemplation of its works, it is an argument of boundless love, that it suffers for its subjects, dies for its bondsmen. This then was the first cause of the Lord's Passion, that He would have it known how great God's love to man, Who desired rather to be loved than feared. The second was that He might abolish with yet more justice the sentence of death which He had with justice passed. For as the first man had by guilt incurred death through God's sentence, and handed down the same to his posterity, the second Man, who knew no sin, came from heaven that death might be condemned, which, when commissioned to seize the guilty, had presumed to touch the Author of sinlessness. And it is no wonder if for us He laid down what He had taken of us, His life, namely, when He has done other so great things for us, and bestowed so much on us.

(Cons. Ev. iii. 18.) Luke mentions the words which He thus cries out, Father, into thy hands I commend my Spirit.

Source: Catena Aurea by Aquinas

[AD 484] Vigilius of Thapsus on Matthew 27:45-50

(Vigil. cont. Felicianum. 14.) Far be from the faithful any suspicion that Christ experienced our death in such sort that life (as far as it can) ceased to live. Had this been so, how could aught have been said to live during that three days, if the Fountain of Life itself was dried up? Therefore Christ's Godhead experienced death through its partaking of humanity or of human feeling, which it had voluntarily taken on it; but it lost not the properties of its nature by which it gives life to all things. For when we die, without doubt the loss of life by the body is not the destruction of the soul, but the soul quitting the body loses not its own properties, but only lets go what it had quickened, and as far as in it lays produces the death of somewhat else, but itself defies death. To speak now of the Saviour's soul; it might depart without being itself destroyed from His body for this three days' space, even by the common laws of death, and without taking into account the indwelling Godhead, and His singular righteousness. For I believe that the Son of God died not in punishment of unrighteousness which He had not at all, but according to the law of that nature which He took upon Him for the redemption of the human race.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:45-50

Or otherwise; The Jews as degenerating from the wine of the Patriarchs and Prophets were vinegar; they had deceitful hearts, like to the winding holes and hollows in spunge. By the reed, Sacred Scripture is denoted, which was fulfilled in this action; for as we call that which the tongue utters, the Hebrew tongue, or the Greek tongue, for example; so the writing, or letters which the seed produces, we may call a reed.

Source: Catena Aurea by Aquinas

[AD 749] John Damascene on Matthew 27:45-50

(de Fid. Orth. iii. 27.) Although He died as man, and His holy soul was separated from His unstained body, yet His Godhead remained inseparate from either body or soul. Yet was not the one Person divided into two; for as both body and soul had from the beginning an existence in the Person of the Word, so also had they in death. For neither soul nor body had ever a Person of their own, besides the Person of the Word.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:45-50

Or, The Saviour said this as bearing about with Him our feelings, who when placed in dangers think ourselves forsaken by God. Human nature was forsaken by God because of its sins, and the Son of God becoming our Advocate laments the misery of those whose guilt He took upon Himf; there in showing how they who sin ought to mourn, when He who never sinned did thus mourn.

The soldiers misunderstanding the sound of the Lord's words, foolishly looked for the coming of Elias. But God, whom the Saviour thus invoked in the Hebrew tongue, He had ever inseparably with Him.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Chrysostom on Matthew 27:45-50

(Pseudo Chrys. in Hom. de Cruce et Latr. ubi sup.) Creation could not bear the outrage offered to the Creator; whence the sun withdrew his beams, that he might not look upon the crime of these impious men.

(Hom. vi. in Pass. [vol. iii. p. 733.]) Thus the Source of living water is made to drink vinegar, the Giver of honey is fed with gall; Forgiveness is scourged, Acquittance is condemned, Majesty is mocked, Virtue ridiculed, the Bestower of showers is repaid with spitting.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Dionysius the Areopagite on Matthew 27:45-50

(ad Polycarp. Ep. 7.) When we were together at Heliopolis, we both observed such an interference of the moon with the sun quite unexpectedly, for it was not the season of their conjunction; and then from the ninth hour until evening, beyond the power of nature, continuing in a direct line between us and the sun. And this obscuration we saw begin from the east, and so pass to the extreme of the sun's orb, and again return back the same way, being thus the very reverse of an ordinary eclipse.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 27:45-50

(non occ.) God is said to have forsaken Him in death because He exposed Him to the power of His persecutors; He withdrew His protection, but did not break the union.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 27:46

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

Source: Against Praxeas

[AD 220] Tertullian on Matthew 27:46

He exclaims that God had forsaken Him. He commends His spirit into the hands of the Father.

Source: Against Praxeas

[AD 220] Tertullian on Matthew 27:46

However, if you persist in pushing your views further, I shall find means of answering you with greater stringency, and of meeting you with the exclamation of the Lord Himself, so as to challenge you with the question, What is your inquiry and reasoning about that? You have Him exclaiming in the midst of His passion: "My God, my God, why hast Thou forsaken me? " Either, then, the Son suffered, being "forsaken" by the Father, and the Father consequently suffered nothing, inasmuch as He forsook the Son; or else, if it was the Father who suffered, then to what God was it that He addressed His cry? But this was the voice of flesh and soul, that is to say, of man-not of the Word and Spirit, that is to say, not of God; and it was uttered so as to prove the impassibility of God, who "forsook" His Son, so far as He handed over His human substance to the suffering of death.

Source: Against Praxeas

[AD 367] Hilary of Poitiers on Matthew 27:46

Night following day marks a division of times. Thus is fulfilled the triad of days and nights, and the hidden mystery of God’s work is perceived with astonishment by all of creation. The cry to God in truth is the voice of a body departing, having declared the separation of the Word of God from itself. He wonders why he is being abandoned when he exclaims, “God, my God, why have you forsaken me?” But he was forsaken because his humanity had to pass even through death. It must be considered carefully that he gave up the spirit with a loud cry after he drank from the sponge full of vinegar offered to him on a reed. Wine is the honor and power of immortality, but it soured through the fault of the vessel or through carelessness. Therefore, since this wine had soured in Adam, he himself accepted it and drank from the nations. The fact that it was offered to him to drink from a sponge on a reed signifies that he took from the bodies of the Gentiles the sins which had ruined eternity and transferred our sins to himself, uniting them to his immortality.

Source: Commentary on Matthew 33.6

[AD 407] John Chrysostom on Matthew 27:46

And for this reason, even after this He speaks, that they might learn that He was still alive, and that He Himself did this, and that they might become by this also more gentle, and He says, Eli, Eli, lama sabachthani? Matthew 27:46 that unto His last breath they might see that He honors His Father, and is no adversary of God. Wherefore also He uttered a certain cry from the prophet, even to His last hour bearing witness to the Old Testament, and not simply a cry from the prophet, but also in Hebrew, so as to be plain and intelligible to them, and by all things He shows how He is of one mind with Him that begot Him.

[AD 407] John Chrysostom on Matthew 27:46

Why does he speak this way, crying out, “Eli, Eli, lama sabachthani?” That they might see that to his last breath he honors God as his Father and is no adversary of God. He spoke with the voice of Scripture, uttering a cry from the psalm. Thus even to his last hour he is found bearing witness to the sacred text. He offers this prophetic cry in Hebrew, so as to be plain and intelligible to them, and by all things Jesus shows how he is of one mind with the Father who had begotten him.

Source: THE GOSPEL OF MATTHEW, HOMILY 88.1

[AD 420] Jerome on Matthew 27:46

Jesus appropriated the beginning of the twentyfirst psalm. That which is read in the middle of the verse, “Look at me,” is superfluous. For in the Hebrew it reads, “My God, my God, why have you forsaken me?” They are impious therefore who say that the psalm is written in the person of David or Esther or Mordecai, since the Evangelists understand that other testimony taken from the same psalm is to be applied to the Savior, as for example, “they divided my garments and cast lots for my clothing” and “they pierced my hands and my feet.”

Source: COMMENTARY ON MATTHEW 4.27.46

[AD 420] Jerome on Matthew 27:46

(Verse 46.) And about the ninth hour, Jesus cried out with a loud voice, saying: Eli, Eli, lammasabacthani, which means: My God, My God, why have you forsaken me? He made use of the beginning of the twenty-first psalm, and that which is read in the middle of the verse: Look upon me, for it is useless. For it is read in Hebrew: My God, My God, why have you forsaken me? Therefore, those who think that this psalm is spoken from the perspective of David, Esther, or Mordecai are wicked, since the evangelists also understand the testimonies taken from it concerning the Savior, as in: They divided my garments among themselves, and for my clothing they cast lots. And another thing: They pierced my hands and my feet. Do not be surprised at the lowly words and the complaints of one who is forsaken, when you see the form of a servant and the scandal of the cross.

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 27:47-49

One can use the spiritual sense of this text profitably against those who write malicious things against Christ. Concerning them Isaiah says, “Woe to those who write wickedness.” (I say that they who publish such things are speaking “iniquity in the highest.”) Some will use this text with a view toward those who, constructing a narrative gathered from pagan tongues, fill the sponge not with the word that is drinkable or with the wine which “gladdens the heart” or with the water of restoration but, on the contrary, with poisonous, undrinkable, unwise vinegar. They place this sponge on the reed of their writing and (as far as they are able) seem to offer a swallow of these diatribes for Jesus to drink. Others give Jesus “to drink of wine mixed with gall,” which Jesus the Son of God does not want. Others offer him vinegar instead of wine. Others offer him “wine mixed with gall” when they, having understood the doctrine of the church, live unworthily of it. Those who attribute to the lips of Christ doctrines that are alien to the truth turn the metaphor around. They fill the sponge with vinegar, place it on a reed and drink it themselves.

Source: COMMENTARY ON MATTHEW 137.43

[AD 407] John Chrysostom on Matthew 27:47-49

But observe here also their wantonness, intemperance and folly. They thought, it is said, that it was Elijah whom he called. Right away they gave him vinegar to drink. But another came to him and “pierced his side with a spear.” Who could be more lawless, who more brutal, than these men? How could they have carried their madness to so great a length, offering insult at last even to a dead body? But note well how he turned even their evil deeds to use for our salvation. For after the blow the fountains of our salvation gushed forth.

Source: THE GOSPEL OF MATTHEW, HOMILY 88.1

[AD 420] Jerome on Matthew 27:47

(Verse 47.) But some of those standing there, when they heard it, said: This man is calling Elijah. Not all, but some whom I believe were Roman soldiers, not understanding the nature of the Hebrew language, but from what he said: Eli, Eli, thinking that he was calling Elijah. But if we want to understand the Jews who said this, they do this in their usual way, to dishonor the Lord of weakness, who invokes the aid of Elijah.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 27:48

But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink. Matthew 27:48 But another came unto Him, and pierced His side with a spear. What could be more lawless, what more brutal, than these men; who carried their madness to so great a length, offering insult at last even to a dead body?

But mark thou, I pray you, how He made use of their wickednesses for our salvation. For after the blow the fountains of our salvation gushed forth from thence.

[AD 420] Jerome on Matthew 27:48

(Verse 48.) And immediately one of them, running, filled a sponge with vinegar and put it on a reed, and gave him to drink. And these things were done so that the prophecy would be fulfilled: They gave me vinegar for my thirst (Psalm 68:22). Even to this day, the Jews and all the unbelievers give Jesus vinegar and gall to drink on the Sunday of his resurrection; and they give him wine mixed with myrrh to make him sleepy, so that he does not see their evil.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:49

. The darkness which occurred was not according to the natural order of events, as when a solar eclipse occurs in nature. For there is never a solar eclipse on the fourteenth day of the lunar cycle; rather, solar eclipses occur when there is a so-called "new moon." The day of the crucifixion was certainly the fourteenth day of the lunar cycle, as that is when the Jews celebrate the Passover. Therefore the incident was beyond nature. The darkness was universal, not partial as was the darkness in Egypt, to show that the whole of creation mourned the Passion of the Creator, and that the light had been taken from the Jews. Let those Jews who were asking for a sign from heaven now see the sun darkened. On the sixth day, when man had been created, and at the sixth hour, when he had eaten of the tree (for that is the hour of eating), the Lord, refashioning man and healing his sin, on the sixth day and at the sixth hour was stretched out on the tree. Jesus speaks prophetically in the Hebrew tongue to show that He does not contend with the Old Testament. He said, "Why hast Thou forsaken Me?" (Ps. 21:1). to show that He was truly man, and not just in appearance. For man avidly desires life and has a physical appetite for it. Just as Christ agonized and was sorely troubled before the cross, showing the fear that is ours by nature, so now He says, "Why hast Thou forsaken Me?" displaying our natural thirst for life. For He was truly man and like us in all respects, but without sins. Some have understood it in this manner: the Saviour spoke on behalf of the Jews and said, "Why hast Thou forsaken the Jewish race, O Father, that it should commit such a sin and be handed over to destruction?" For as Christ was one of the Jews, He said "forsaken Me," meaning, "Why hast Thou forsaken My kinsmen, My people, that they should bring such a great evil upon themselves?" The multitude did not understand His cry, being uncouth and ignorant of the prophets, and thought that He was calling upon Elijah. For not all the Jews knew the prophets, just as now not all Christians, perhaps, know the Gospel. They gave Him vinegar to drink so that He might die more quickly, before Elijah could come to help Him. This is why the others say, "Let be, let us see whether Elijah will come to save Him;" that is, "Do not make Him die, for we want to know if Elijah will help Him."

[AD 171] Dionysius of Corinth on Matthew 27:50

Ad Polycarp. Ep. 7: When we were together at Heliopolis, we both observed such an interference of the moon with the sun quite unexpectedly, for it was not the season of their conjunction; and then from the ninth hour until evening, beyond the power of nature, continuing in a direct line between us and the sun. And this obscuration we saw begin from the east, and so pass to the extreme of the sun's orb, and again return back the same way, being thus the very reverse ofan ordinary eclipse.

[AD 253] Origen of Alexandria on Matthew 27:50

If giving up the spirit or (according to John) handing over the spirit were simply tantamount to dying, it would be easy to understand the passage which states “he gave up his spirit.” However, since discerning minds define death to be nothing other than the separation of the soul from the body, we can see that yielding up one’s spirit is something more than simply dying physically. It is quite something else to “cry out with a loud voice and give up the spirit” (as in Matthew) or to commit one’s spirit to the hand of God (as in Luke) or to bow one’s head and hand over his spirit (as in John). It is for all people to die, including the evil, because the soul of every person, including the unrighteous, will be separated from the body.But to cry out with a loud voice and give up the spirit, which is equivalent to committing the spirit to the hand of God, or to bow the head and hand over the spirit is reserved only for the saints who, like Christ himself, have prepared themselves for God through good works so that when they leave this world they might with confidence commit themselves to the hand of God, or hand over their spirits.
If therefore we now understand what it means to cry out with a loud voice and thus to give up the spirit, that is, to commit oneself to the hand of God (as we have explained above in accordance with Luke’s Gospel), and if we understand what it means to bow the head and hand over the spirit, let us hasten to guard the conduct of our lives so that, upon our deaths, we also, like Jesus, might be able to cry out with a loud voice and thus to give up our spirit to the Father.

Source: COMMENTARY ON MATTHEW 138

[AD 367] Hilary of Poitiers on Matthew 27:50

De Trin. x. 50: From these words heretical spirits contend either that God the Word was entirely absorbed into the soul at the time it discharged the function of a soul in quickening the body; or that Christ could not have been born man, because the Divine Word dwelt in Him after the manner of aprophetical spirit. As though Jesus Christ was a man of ordinary soul and body, having His beginning then when He began to be man, and thus now deserted upon the withdrawal of the protection of God’s word cries out, “My God, my God, whyhast thou forsaken me?”.
Vinegar is wine, which has turned sour either from neglect, or the fault of the vessel. Wine is the honour of immortality, or virtue. When this then had been turned sour in Adam, He took and drunk it at the hands of the Gentiles. It is offered to Him on a reed and a spunge; that is, He took from the bodies of the Gentiles immortality spoiled and corrupted, and transfused in Himself into amixture of immortality that in us which was spoiled.
Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.

[AD 382] Apollinaris of Laodicea on Matthew 27:50

This is also the beginning of the translation of souls into the heavens. For whatever souls follow Christ are translated. Stephen made this plain when he said, “Lord Jesus Christ, receive my spirit.” Paul also writes, “It is better to depart and be with Christ.” Such was not the case with those of ancient times. It was said concerning the dead that each was handed over “to his people.” This proceeding was below, as was the detention of souls. The Lord changes the direction of the journey from below to above by means of himself.

Source: FRAGMENT 143.52

[AD 407] John Chrysostom on Matthew 27:50

In Hom. de Cruce et Latr.: Creation could not bear the outrage offered to the Creator; whence the sun withdrew his beams, that he might not look upon the crime of these impious men.
Hom. lxxxviii: This darkness lasted three hours, whereas an eclipse is transient, and not enduring, as they know who have studied the matter.
Or otherwise; The wonder was in this, that the darkness was over the whole earth, which had never come to pass before, save only in Egypt what time the Passover was celebrated; for the things done then were a type of these. And consider the time when this is done; at mid-day, while over the whole world it was day, that all the dwellers on the earth might perceive it. This is the sign He promised to them that asked Him, “An evil and adulterous generation seeketha sign, and there shall no sign be given it save the sign of Jonas the Prophet,” alluding to His cross and resurrection. And it was amuch greater marvel that this should come to pass when He was fastened to the cross, than when He was walking at large on the earth. Surely here was enough to convert them, not by the greatness of the miracle alone, but because it was done not till after all these instances of their frenzy, when their passion was past, when they had uttered all that they would, and were satiated with taunts and gibes. But how did they not all marvel and conclude Him to be God? Because the human race was at that time plunged in exceeding sluggishness and vice, and this wonder was but one, and quickly past away, and none cared to search out its cause, or perhaps they attributed it to eclipse, or some other physical consequence. And on this account He shortly afterwards lifts up His voice to show that He yet lives, and Himself wrought this miracle; "And about the ninth hour Jesus cried with a loud voice,”
He uttered this word of prophecy, that He might bear witness to the very last hour to the Old Testament, and that they might see that He honours the Father, and is not against God. And therefore too, He used the Hebrew tongue, that what He said might be intelligible to them.
Also for this reason He cried out with a loud voice to show that this is done by His own power. For by crying out with a loud voice when dying, He shewedincontestably that He was the true God; because a man in dying can scarcely utter even a feeble sound.

[AD 407] John Chrysostom on Matthew 27:50

This is what He said, I have power to lay down my life, and I have power to take it again, and, I lay it down of myself. John 10:18 So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate says, that Pilate marvelled if He were already dead: Mark 15:44 and that the centurion for this cause above all believed, because He died with power. Mark 15:39

This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who says, Make not my Father's house a house of merchandise), John 2:16 but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.

And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.

[AD 407] John Chrysostom on Matthew 27:50

“When Jesus had cried out with a loud voice, he yielded up the spirit.” This refers to what he had earlier said: “I have power to lay down my life, and I have power to take it again,” and “I lay it down of myself.” So for this cause he cried with the voice, that it might be shown that the act is done by his own power.

Source: THE GOSPEL OF MATTHEW, HOMILY 88.1

[AD 420] Jerome on Matthew 27:50

(Verse 50.) But Jesus, again crying out with a loud voice, gave up his spirit. It is a sign of divine power to release the spirit, as he himself also said: No one can take my life from me; but I lay it down of my own accord, and I will take it up again (John 10:18).

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 27:51-52

Anyone who searches the Scriptures with some diligence will see that there were two curtains, an inner curtain which covered the Holy of Holies and another curtain exterior to either the tabernacle or the temple. These two curtains are figures of the holy tabernacle which the Father prepared from the beginning. Of the two curtains, one “was torn into two parts from the top all the way to the bottom.” This happened at the time when Jesus “cried out with a loud voice and gave up his spirit.” Thereby the divine mystery was revealed that in the Passion of the Lord our Savior the outer curtain was torn from the top, which represents the beginning of the world, to the bottom, representing the end of the world. Thus by the tearing of the curtain the mysteries were disclosed, which with good reason had been hidden until the coming of Christ. Both the outer curtain and inner curtain would have been torn if it had not been the case that we still know only “in part” and if it had not been the case that everything were already revealed to the beloved disciples of Christ who constitute his body. As it is, however, because we are being brought gradually to the knowledge of new things, only the outer curtain is “torn from top to bottom.” But “when the perfect comes”

Source: and the other things which now remain hidden are revealed, then the second curtain may also be removed. We will then see even the things which were hidden within the second curtain: the true ark of the covenant, the cherubim, the true mercy seat and the storehouse of manna in a golden bowl, and all these clearly—and even things greater than these. All of this has been revealed through the law of Moses when God said to him, “Make everything according to their forms which were shown to you on the mountain.”58COMMENTARY ON MATTHEW 138

[AD 253] Origen of Alexandria on Matthew 27:51-52

“And the earth shook,” that is, all flesh trembled when the new word, the realities of the new covenant, the new song and all new heavenly things came upon them. This is what the prophet wrote concerning this very event: “All [namely, the disciples of Christ] who saw these things trembled and every one was afraid.”

Source: COMMENTARY ON MATTHEW 139.63

[AD 253] Origen of Alexandria on Matthew 27:51-56

Great things were done at the moment that Jesus cried with a great voice.

It is understood that there were two veils; one veiling the Holy of Holies, the other, the outer part of the tabernacle or temple. In the Passion then of our Lord and Saviour, it was the outer veil which was rent from the top to the bottom, that by the rending of the veil from the beginning to the end of the world, the mysteries might be published which had been hid with good reason until the Lord's coming. But when that which is perfect is come, (1 Cor. 13:10.) then the second veil also shall be taken away, that we may see the things that are hidden within, to wit, the true Ark of the Testament, and behold the Cherubim and the rest in their real nature.

These same mighty works are still done every day; the veil of the temple is rent for the Saints, in order to reveal the things that are contained within. The earth quakes, that is, all flesh because of the new word and new things of the New Testament. The rocks are rent, i. e. the mystery of the Prophets, that we may see the spiritual mysteries hid in their depths. The graves are the bodies of sinful souls, that is, souls dead to God; but when by God's grace these souls have been raised, their bodies which before were graves, become bodies of Saints, and appear to go out of themselves, and follow Him who rose again, and walk with Him in newness of life; and such as are worthy to have their conversation in heaven enter into the Holy City at divers times, and appear unto many who see their good works.

In Mark the third is called Salome.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:51-52

Immediately thereafter the curtain of the temple was torn. After that the people were split into factions. The glory of the curtain along with the protection of its defending angel was taken away.

Source: Commentary on Matthew 33.7

[AD 367] Hilary of Poitiers on Matthew 27:51-52

The earth shook. For the earth could not hold this dead man. Rocks were split, for the Word of God and the power of his eternal goodness rushed in, penetrating every stronghold and principality. Graves were opened, for the gates of death had been unlocked. And a number of the bodies of the saints who had fallen asleep arose. Dispelling the shadows of death and illuminating the darkness of hell, Christ destroyed the spoils of death itself at the resurrection of the saints, who saw him immediately. The centurion and the guards who witnessed this disturbance of the entire natural order confessed him to be the Son of God.

Source: Commentary on Matthew 23.7

[AD 367] Hilary of Poitiers on Matthew 27:51-56

Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.

Or, The veil of the temple is rent, because from this time the nation was dispersed, and the honour of the veil is taken away with the guardianship of the protecting Angel.

The earth quaked, because it was unequal to contain such a body; the rocks rent, for the Word of God that pierces all strong and mighty things, and the virtue of the eternal Power had penetrated them; the graves were opened, for the bands of death were loosed. And many bodies of the saints which slept arose, for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:51-56

When He remained on the cross they had said tauntingly, He saved others, himself he cannot save. But what He would not do for Himself, that He did and more than that for the bodies of the Saints. For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should now show themselves alive; this is indeed a proof of the resurrection to come. But that it might not be thought that that which was done was an appearance merely, the Evangelist adds, And came out of the graves after his resurrection., and went into the holy city, and appeared unto many.

These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, showing the highest courage, for when the disciples fled they remained.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:51-52

The literal meaning of the great signs is undoubtedly that both heaven and earth and all things within them wished to acclaim their crucified Lord. It seems to me, however, that the trembling earth and other signs also represent a type of believers, namely, those who once were comparable to a graveyard but who, having abandoned the errors of their former ways and having softened their once stony hearts, have come to acknowledge the Creator.

Source: COMMENTARY ON MATTHEW 4.27.51

[AD 420] Jerome on Matthew 27:51-56

It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord.

As Lazarus rose from the dead, so also did many bodies of the Saints rise again to show forth the Lord's resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. The holy city in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, And appeared unto many, it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it.

Observe, that in the very midst of the offence of His passion the Centurion acknowledges the Son of God, while Arius in the Church proclaims Him a creature.

It was a Jewish custom, and held no disgrace, according to the manners of the people of old, for women to minister of their substance, food, and clothing to their teachers. This Paul says, that he refused, because it might occasion scandal among the Gentiles. They ministered to the Lord of their substance, that He might reap their carnal things, of whom they reaped spiritual things. Not that the Lord needed food of the creature, but that He might set an example for the teacher, that He should be content to receive food and clothing from His disciples. But let us see what sort of attendants He had; Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee's children.

(adv. Helvid.) 'See,' says Helvidius, 'Jacob and Joseph are the sons of Mary the Lord's mother, whom the Jews call the brethren of Christ. (Mark 6:3.) He is also called James the less, to distinguish him from James the greater, who was the son of Zebedee.' And he urges that 'it were impious to suppose that His mother Mary would be absent, when the other women were there; or that we should have to invent some other third unknown person of the name of Mary, and that too when John's Gospel witnesses that His mother was present.' O blind folly! O mind perverted to its own destruction! Hear what the Evangelist John says: There stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. (John 19:25.) No one can doubt that there were two Apostles called James; the son of Zebedee, and the son of Alpheus. This unknown James the less, whom Scripture mentions as the son of Mary, if he is an Apostle, is the son of Alpheus; if he is not an Apostle, but a third unknown James, how can he be supposed to be the Lord's brother, and why should he be styled 'The Less,' to distinguish him from 'The Greater?' For The Greater and The Less are epithets which distinguish two persons, but not three. And that the James, the Lord's brother, was an Apostle, is proved by Paul, Other of the Apostles saw I none, save James the Lord's brother. (Gal. 1:19.) But that you should not suppose this James to be the son of Zebedee, read the Acts, (Acts 12:1.) where he was put to death by Herod. The conclusion then remains, that this Mary, who is described as the mother of James the less (vid. sup. 13:55.), was wife of Alpheus, and sister of Mary the Lord's mother, called by John, Mary the wife of Cleophas. But should you incline to think them two different persons, because in one place she is called Mary the mother of James the less, and in another place Mary the wife of Cleophas, you will learn the Scripture custom of calling the same man by different names; as Raguel Moses' father-in-law is called Jethro. In like manner then, Mary the wife of Cleophas is called the wife of Alpheus, and the mother of James the less. For if she had been the Lord's mother, the Evangelist would here, as in all other places, have called her so, and not described her as the mother of James, when he meant to designate the mother of the Lord. But even if Mary the wife of Cleophas, and Mary the mother of James and Joses, were different persons, it is still certain, that Mary the mother of James and Joses was not the Lord's mother.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:51

(Verse 51.) And behold, the veil of the Temple was torn in two from top to bottom. The veil of the Temple was torn, and all the sacred mysteries of the Law, which were previously covered, were revealed and passed on to the Gentile people. In the Gospel, which we often mention, we read that the threshold of the Temple, of infinite size, was broken and divided. Josephus also reports that the angelic powers, the former guardians of the Temple, together cried out: Let us leave these seats.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 27:51-56

(de Cons. Ev. iii. 19.) The wording sufficiently shows that the veil was rent just when He gave up the ghost. If he had not added, And, lo! but had merely said, And the veil of the temple we as rent, it would have been uncertain whether Matthew and Mark had not inserted it here out of its place as they recollected, and Luke had observed the right order, who having said, And the sun was darkened, adds, And the veil of the temple was rent in twain; (Luke 23:46.) or, on the contrary, Luke had returned to what they had inserted in its place.

(de Cons. Ev. iii. 20.) It is no contradiction here that Matthew says, that The centurion and they that were with him, watching Jesus, feared when they saw the earthquake, and the things that were done; while Luke says, that he wondered at the giving up the ghost with a loud voice. For when Matthew adds, the things that were done, this gives full scope for Luke's expression, that he wondered at the Lord's death, for this among the rest was wonderful.

(ubi sup.) We might have supposed that some of the women stood afar off, as three Evangelists say, and others near the cross, as John says, had not Matthew and Mark reckoned Mary Magdalen among those that stood afar off, while John puts her among those that stood near. This is reconciled if we understand the distance at which they were to be such that they might be said to be near, because they were in His sight; but far off in comparison of the crowd who stood nearer with the centurion and soldiers. We might also suppose that they who were there together with the Lord's mother, began to depart after He had commended her to the disciple, that they might extricate themselves from the crowd, and looked on from a distance at the other things which were done, so that the Evangelists, who speak of them after the Lord's death, speak of them as standing afar off.

Source: Catena Aurea by Aquinas

[AD 461] Leo the Great on Matthew 27:51-56

('Leo, in Serm. de Pass.' non occ.) The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, The earth quaked, and the rocks rent, and the graves were opened.

(Serm. 66. 3.) From this example then of the Centurion let the substance of the earth tremble in the punishment of its Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them show themselves in the Holy City, i. e. the Church of God, as signs of the Resurrection to come; and thus let that take place in the heart, which we must believe takes place in the body.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:51-56

But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord's resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men's sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord's resurrection, ascended also into heaven together with Him.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:51-56

Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord's death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace.

Source: Catena Aurea by Aquinas

[AD 108] Ignatius of Antioch on Matthew 27:52

How shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, having come, raised them from the dead.

Source: The Epistle of Ignatius to the Magnesians, Chapter 9

[AD 253] Origen of Alexandria on Matthew 27:52-53

If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set captivity free.

Source: Commentary on Romans, Book 5, Section 37

[AD 420] Jerome on Matthew 27:52

(Verse 52) And the earth shook, and the rocks were split, and the tombs were opened. There is no doubt that this signifies, literally, the magnitude of the signs, such as the crucified Lord and the heavens and the earth, demonstrating everything. But it seems to me that the earthquake and the rest symbolize the belief of the believers, who, having abandoned the vices of their past errors and softened the hardness of their hearts, who were previously like the tombs of the dead, have now recognized the Creator.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:52-53

But the lower parts of the earth, hell, are understood to be where our Lord and Savior descended, so that He might lead with Him to the heavens the souls of the saints who were being held captive there. Hence, after His resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53). And that hell is in the lower part of the earth is attested by the Psalmist who says: "The earth opened and swallowed up Dathan and covered the congregation of Abiron" (Psalm 106:17). This is also explained more fully in the Book of Numbers (chapter 16). In another place we read: "Let death come upon them and let them go down alive into hell" (Psalm 55:15).

Source: Commentariorum In Epistolam Beati Pauli Ad Ephesios, Book 2, on Ephesians 4:9

[AD 2020] Douglas Wilson on Matthew 27:52

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

Source: The Apostles Creed 11: He Descended Into Hades

[AD 382] Apollinaris of Laodicea on Matthew 27:53-54

The raising up of the saints’ bodies was announcing that the death of Christ was actually the cause of life. They certainly were not made visible prior to the Lord’s resurrection, since it was necessary that the resurrection of the Savior first be made known. Then those raised through him were seen. It is plain that they have died again, having risen from the dead in order to be a sign. For it was not possible for only some of the firstborn from the dead to be raised to the life of the age to come, but the remainder [must be raised] in the same manner. Now Luke says that the crowd passing by “beat their breasts and went away.” Thus the divine superiority did not escape the notice of the Jews, either in the Passion itself or in the obscurity of the Savior. But habitual human forgetfulness held them fast, and the deceit of the teachers led many astray.

Source: FRAGMENT 144.67

[AD 420] Jerome on Matthew 27:53

(Verse 53.) And many bodies of saints who had fallen asleep were raised. And coming out of the tombs after his resurrection, they went into the holy city and appeared to many. Just as Lazarus, who was dead, rose again, so too many bodies of saints rose again to show the rising of the Lord (John 11). And yet, although the tombs were opened, they did not rise before the Lord rose, so that he would be the firstborn of the resurrection from the dead. But let us understand the holy city, in which they [the risen ones] were seen, either as the heavenly Jerusalem, or as this earthly one, which was previously holy. Just as Matthew is called a tax collector, not because he still remains a tax collector, but because he retains the former title. The city of Jerusalem was called holy because of the temple and the holy of holies, and in distinction from other cities where idols were worshipped. When it is said 'truly', they appeared to many, it is shown that the resurrection was not general, which would appear to everyone: but specific to many, so that those who were worthy could see.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:53-54

Another Gospel demonstrates more clearly the cause of the centurion’s astonishment after the shaking of the earth. It wasn’t until after he had seen Christ give up the spirit that he said, “Truly this was the Son of God,” for no one has the power to give up the spirit except he who is the Creator of souls. Here we can understand “soul” for “spirit” because the soul animates the body and makes it spiritual and because the spirit is the substance of the soul itself, as it is written: “You take away their spirits and they cease to be.”

Source: COMMENTARY ON MATTHEW 4.27.54

[AD 1107] Theophylact of Ohrid on Matthew 27:53

. Jesus cries with a loud voice so that we may know that it was true when He said, "I have authority to lay down My life" (Jn. 10:18). For He released His soul by His own authority. What was it that He cried with a loud voice? "Into Thy hands I commit My spirit" (Lk. 23:46). Not under compulsion, but by His own will He released His spirit. For this is what is meant by "I commit." He also shows that He will take it back again. For what is committed or deposited can be returned. Thanks be to the Lord, that when He died and committed His spirit into the hands of the Father, from that time forward the souls of the saints are also committed into the hands of the Father, and not as before into the recesses of hades. So the death of Christ became our sanctification. For this reason He summons death with a loud voice, for death did not dare to approach until it had been summoned. The veil of the temple was a cloth of fine linen hanging in the middle of the temple, separating the inner sanctuary from the outer like a partition wall. This veil was rent, and God thereby showed that the inaccessible and unseen temple, whose innermost part, the Holy of Holies, had been secluded by the veil, would be made common and profane so as to be visible and accessible to all. Some give further explanations. The veil being rent, they say, indicated that the letter of the law had been stripped away to reveal the entirety of the law which formerly had been concealed by the letter as if by a veil; and what before had been obscure and enigmatic in the law would now be made clear by its fulfillment in Christ (II Cor. 3:14-16). One might also mention that it was the custom of Jews to rend their clothing when they heard blasphemies against God. So now the divine temple rent its own clothing, the veil, as if abhorring the death of Christ. There is more that one could say, but this suffices. The elements quaked, showing at one and the same time that it was the Creator Who suffered and that all things would be changed. For earthquakes are mentioned in Scripture to mark a change in the course of affairs. And there did occur a change in the scope of God’s supervision of mankind, namely, from the Jews to the Gentiles. Even the stones, which are the stony hearts of the Gentiles, were split open to accept the seed of Truth. And those who were dead in sins arose and entered the Holy City, the heavenly Jerusalem, and appeared to the many who were walking the broad road [leading to perdition]. By appearing to them, they became an exemplary model of a good life and of repentance. For if one sees a man who was formerly deadened by many passions now changed and ascending to the holy heavenly City, he imitates that man in every way, and himself repents. These things have been explained in a rather elaborate manner; but you, O reader, understand that the raising of the dead which occurred at the Lord’s crucifixion, also revealed the freeing of the souls in hades. Those who arose at that time were seen by many, lest the event appear to have been only an apparition. They arose as a sign from God, and it is evident that they again died. Some say that after Christ’s resurrection, these arose and have not yet died; but I do not know if this should be accepted.

[AD 420] Jerome on Matthew 27:54

(Verse 54) But the centurion and those who were with him, guarding Jesus, when they saw the earthquake and the things that were happening, were very afraid, saying: Truly, this was the Son of God. In another Gospel, after the earthquake, a more clear cause of the centurion's miracle is explained: when he saw him breathe his last, he said: Truly, this was the Son of God. For no one has the power to dismiss the spirit except the one who is the creator of souls. But in this place, let us understand spirit as the soul, either because it constitutes a spiritual and vital body, or because the substance of the soul itself is a spirit, according to what is written: 'You will take away their spirit, and they will die' (Psalm 103:29). And it should be considered that the centurion, before the cross, truly confesses the Son of God in the scandal of his passion, while Arius preaches a creature in the Church.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 27:55

Nor indeed, if, among the Greeks, in accordance with the carelessness of custom, women and wives are classed under a common name-however, there is a name proper to wives-shall we therefore so interpret Paul as if he demonstrates the apostles to have had wives? For if he were disputing about marriages, as he does in the sequel, where the apostle could better have named some particular example, it would appear right for him to say, "For have we not the power of leading about wives, like the other apostles and Cephas? "But when he subjoins those (expressions)which show his abstinence from (insisting on) the supply of maintenance, saying, "For have we not the power of eating and drinking? "he does not demonstrate that "wives" were led about by the apostles, whom even such as have not still have the power of eating and drinking; but simply "women," who used to minister to them in the stone way (as they did) when accompanying the Lord. But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition).

Source: On Monogamy

[AD 253] Origen of Alexandria on Matthew 27:55-56

Isaiah is said to have prophesied concerning these women when he wrote, “Women are coming to the spectacle, for this is not a wise people.” He calls women who had been distant and were looking upon Jesus from afar. He calls them to the Word, that they might abandon a foolish, forsaken people and come to the new covenant. I consider these women blessed who were elevated to beatitude by their vision of the Word and by the bodily death of Jesus; for everything in Christ, if seen truly, beatifies the beholder.

Source: COMMENTARY ON MATTHEW 141.76

[AD 407] John Chrysostom on Matthew 27:55-56

Certain women were notably present as these things occurred. They were most inclined to feel for him, to grieve over his sufferings. Note how great is their constancy. They had followed him, ministering to him wherever he went. They were present even to the time of the dangers. They had seen all these events—how he wept, how he yielded up his spirit, how the rocks were split, and all the rest.These women were first to be attentive to Jesus at his death and burial. The sex most likely to be disparaged was first to enjoy the sight of his resurrected blessings. They most steadily showed their courage. Even when the disciples had fled in the darkness, these women were still present. Among these women was his mother. She is called Mary the mother of James. They lamented over the things that had occurred. They beat their breasts. Meanwhile the religious leaders were glorying in those very things for which the others were grieving, neither moved by pity nor checked by fear. Indeed, the things that had been done showed their great wrath. These women were there all along, to behold the darkness over the land, the split rocks, the veil of the temple torn, the shaking of the earth.

Source: THE GOSPEL OF MATTHEW, HOMILY 88.2

[AD 407] John Chrysostom on Matthew 27:55

These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the ghost, how the rocks were rent, and all the rest.

And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist Luke 22:48 says, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.

[AD 420] Jerome on Matthew 27:55-56

Women attended to the food and clothing for their masters from their own possessions. This was according to Jewish custom. This practice did not proceed from Gentile law and even could have been a scandal among the Gentiles. Paul himself mentions that he was unable to continue this custom: “Can it really be said that we do not have the ability to lead the sisters around the women just as the other apostles also do?” These women waited on the Lord out of their own resources. He reaped from their physical support as they benefited from his spiritual blessing. It was not because the Lord of all creatures was out of necessity looking for food but rather that he might present a model of teaching and discipleship for them. Note carefully, though, what sort of attendants he had: Mary Magdalene from whom he cast out seven demons. Mary the mother of James and Joseph, and her own aunt, the sister of Mary, the mother of the Lord. The mother of Zebedee’s sons, a woman who had sought to care for her children in the kingdom. And there were other women present.

Source: COMMENTARY ON MATTHEW 4.27.55

[AD 420] Jerome on Matthew 27:55-56

(Verse 55, 56.) And there were many women there from afar who had followed Jesus from Galilee, ministering to him; among whom were Mary Magdalene, and Mary the mother of James, and Joseph's mother, and the mother of the sons of Zebedee. It was a Jewish custom, and it was not considered wrong according to the ancient customs of the gentiles, for women to provide food and clothing to their teachers out of their own means. Paul mentioned that he had rejected this because it could cause scandal among the nations. For he himself says: Do we not have the power to lead about sisters, women, as the other Apostles do? And the Lord commanded that they ministered of the substance they had, to support their carnal needs, which they themselves were able to provide for their spiritual needs. Not that the Lord needed the food of creatures, but to show by example to teachers that they should be content with the food and clothing provided by their disciples. But let us see what companions he had: Mary Magdalene, from whom he had cast out seven demons, and Mary the mother of James, and Joseph's mother, the sister of Mary, the mother of the Lord, and the mother of the sons of Zebedee, who had asked just a little before for a kingdom for her children, and others whom we read about in the other Gospels (Luke 8).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:56

The Gentile centurion and those with him believed because of these great signs, but the Jews, who had clearly heard the prophets and the law, remained unbelieving — such an evil thing is malice! And this centurion later bore witness to Christ. The women who beheld these events, who were the most tender of all in their compassion [and so ought to have been less able to endure the sight of the Lord’s suffering], and were of the gender that was condemned [because of the sin of Eve], were the first to enjoy this vision of good things. The disciples fled while the women were stalwart. "Mary the mother of James and Joses" means the Theotokos, the Virgin Mother of God, for James and Joses were the sons of Joseph by his first wife. And since the Theotokos was called the "wife" of Joseph, she is rightly called the "mother" of his children, meaning "stepmother." The mother of the sons of Zebedee was named Salome. They say that she also was a daughter of Joseph.

[AD 253] Origen of Alexandria on Matthew 27:57-60

“He wrapped it in a clean linen shroud and put it in a new tomb” where no one was buried, thus preserving the body of Jesus for its glorious resurrection. But I think that this shroud was much cleaner from the time it was used to cover Christ’s body than it ever had been before. For the body of Jesus retained its own integrity, even in death, so that it cleansed everything it touched and renewed even the new tomb which had been cut from rock.

Source: COMMENTARY ON MATTHEW 143

[AD 253] Origen of Alexandria on Matthew 27:57-60

We say, therefore (lest this passage be understood crudely), that he who said “we were buried with Christ through baptism” and we have risen with him is himself buried after Christ and with Christ in the new, spiritual tomb cut from rock. Furthermore, all who are buried with Christ in baptism, so that they may also rise with him from the new tomb, belong to the “firstborn from the dead who holds primacy in all things.” Joseph did not roll many stones over the entrance to the tomb but only one “great” stone. [This stone] was greater than the power of those who lay in wait but not greater than the power of the angels who descended from heaven and removed the stone and sat on it. For all things which surround the body of Jesus are thereby clean and new and not simply “great” but surpassingly great.

Source: COMMENTARY ON MATTHEW 143

[AD 253] Origen of Alexandria on Matthew 27:57-61

This is no casual mention of the circumstances that the body was wrapped in clean linen, and laid in a new tomb, and a great stone rolled to the mouth, but that every thing touching the body of Jesus is clean, and new, and very great.

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

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 27:57-60

Joseph of Arimathea, having asked Pilate to return Jesus’ body, wrapped it in a shroud, placed it in a new tomb carved out from a rock and rolled a stone in front of the entrance to the tomb. Although this may indeed be the order of events and although it was necessary to bury him who would rise from the dead, these deeds are nevertheless recounted individually because each of them is not without some importance. Joseph is called a disciple of the Lord because he was an image of the apostles, even though he was not numbered among the twelve apostles. It was he who wrapped the Lord’s body in a clean linen shroud; in this same linen we find all kinds of animals descending to Peter from heaven. It is perhaps not too extravagant to understand from this parallel that the church is buried with Christ under the name of the linen shroud. Just as in the linen, so also in the confession of the church are gathered the full diversity of living beings, both pure and impure. The body of the Lord, therefore, through the teaching of the apostles, is laid to rest in the empty tomb newly cut from a rock. In other words, their teaching introduced Christ into the hardness of the Gentile heart, which was uncut, empty and previously impervious to the fear of God. And because he is the only one who should penetrate our hearts, a stone was rolled over the entrance to the tomb, so that just as no one previous to him had been introduced as the author of divine knowledge, neither would anyone be brought in after him.

Source: Commentary on Matthew 33.8

[AD 367] Hilary of Poitiers on Matthew 27:57-61

Mystically, Joseph affords a figure of the Apostles. He wraps the body in a clean linen cloth, in which same linen sheet were let down to Peter out of heaven all manner of living creatures; whence we understand, that under the representation of this linen cloth the Church is buried together with Christ. The Lord's body moreover is laid in a chamber hewn out of rock, empty and new; that is, by the teaching of the Apostles, Christ is conveyed into the hard breast of the Gentiles hewn out by the toil of teaching, rude and new, hitherto unpenetrated by any fear of God. And for that besides Him ought nothing to enter our breasts, a stone is rolled to the mouth, that as before Him we had received no author of divine knowledge, so after Him we should admit none.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:57

But Joseph went, and begged the body. This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the body, and not having desisted until he obtained it. But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he shows his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.

[AD 407] John Chrysostom on Matthew 27:57-60

This was Joseph of Arimathea, who had been hiding his discipleship up to this time. Now, however, he had become very bold after the death of Christ. Joseph was not an obscure person. He was highly visible, a member of the council and highly distinguished. From this it becomes clear that he was a man of special courage. For he exposed himself to death, taking upon him the enmity of all by his affection for Jesus. He not only dared to ask for the body, but he did not desist until he obtained it. He did more than receive it and bury it in a splendid manner. He even laid it in his own new tomb. Joseph thereby showed both his love and his courage. This did not occur randomly or without purpose. It occurred so that there should not be any unsupported suspicion that one had risen instead of another.

Source: THE GOSPEL OF MATTHEW, HOMILY 88.2

[AD 407] John Chrysostom on Matthew 27:57-61

Consider this man's courage; he risked his life, and took upon him many enmities in order to render this service; and not only dares to ask for Christ's body, but also to bury it.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:57-58

(Verse 57, 58.) And when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. He went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given. The mention of Joseph being rich is not to boast of the writer, but to show why he was able to obtain Jesus' body from Pilate. It would not have been possible for a poor and unknown person to approach Pilate, the governor of Roman authority, and obtain the body of someone who had been crucified. In another passage of the Evangelist (Luke 23), Joseph is called βουλευτὴς, that is, counselor, and some believe that the first psalm was composed about him: Blessed is the man who does not walk in the counsel of the wicked, and so on.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:57-60

Joseph of Arimathea is referred to as a rich man not because the writer of the Gospel wanted to boast that very wealthy and noble men were disciples of Jesus but rather in order to show why he was able to obtain Jesus’ body from Pilate. For the poor and obscure did not have the right to approach Pilate, the representative of Roman power, and obtain the body of the Crucified. In another Gospel, this same Joseph is called bouleutēs, which means “councilor” or “senator.” Some think that the first psalm was composed with him in view: “Blessed is the one who does not walk in the counsel of the impious,” and so on.

Source: COMMENTARY ON MATTHEW 4.27.57

[AD 420] Jerome on Matthew 27:57-60

We are able to discern from the spiritual sense of Scripture that the body of the Lord must not be covered in gold nor in jewels and silk but in pure linen. This may also mean, however, that the one who wrapped Jesus in clean linen is he who received him with a pure mind.… His body was placed in a new tomb lest it be imagined after the resurrection that one of the other interred bodies had arisen. The new tomb, however, may also signify Mary’s virginal womb. The great stone was placed at the entrance to the tomb in order to show that it could not be opened without the help of several persons.

Source: COMMENTARY ON MATTHEW 4.27.59-60

[AD 420] Jerome on Matthew 27:57-61

He is described as rich, not out of any ambition on the part of the writer to represent so noble and rich a man as Jesus' disciple, but to show how he was able to obtain the body of Jesus from Pilate. For poor and unknown individuals would not have dared to approach Pilate, the representative of Roman power, and ask the body of a crucified malefactor. In another Gospel this Joseph is called a counsellor; and it is supposed that the first Psalm has reference to him, Blessed is the man that walketh not in the counsel of the ungodly. (Ps. 1:1.)

By this simple burial of the Lord is condemned the ostentation of the rich, who cannot dispense with lavish expense even in their tombs. But we may also consider in a spiritual sense, that the Lord's body was wrapped not in gold, jewels, or silk, but in clean linen; and that he who wrapped it, is he who embraces Jesus with a pure heart.

He is laid in a new tomb, lest after His resurrection it should be pretended that it was some other who had risen when they saw the other bodies there remaining. The new tomb may also signify the virgin womb of Mary. And He was laid in a tomb hewn out of the rock, lest had it been one raised of many stones, it might have been said that He was stolen away by undermining the foundations of the pile.

That a great stone was rolled there, shows that the tomb could not have been reopened without the united strength of many.

Or, when the rest left the Lord, the women continued in their attendance, looking for what Jesus had promised; and therefore they deserved to be the first to see the resurrection, because he that endureth to the end shall be saved. (Matt. 10:22.)

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:57-61

Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God's sight, seeing he is described as righteous. Indeed he that should have the burial of the Lord's body ought to have been such, that he might be deserving of that office by righteous merit.

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

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

And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ's passion is being completed.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:57-61

From this also has prevailed in the Church the custom of celebrating the sacrifice of the altar not in silk, or in coloured robes, but in linen grown from the earth, as we read, was ordered by the Holy Pope Silvester.

Source: Catena Aurea by Aquinas

[AD 1274] Glossa Ordinaria on Matthew 27:57-61

(non occ.) When the Evangelist had finished the order of the Lord's Passion and death, he treats of His burial.

Source: Catena Aurea by Aquinas

[AD 1274] Pseudo-Augustine on Matthew 27:57-61

(Serm. App. 248. 4.) The Saviour was laid in a tomb belonging to another man, because He died for the salvation of others. For why should He who in Himself had no death, have been laid in His own tomb? Or He whose place was reserved for Him in heaven, have had a monument upon earth? He who remained but three days space in the tomb, not as dead, but as resting on His bed? A tomb is the necessary abode of death; Christ then, who is our life, could not have an abode of death; He that ever liveth had no need of the dwelling of the departed.

('Aug. in Serm.' non occ.) Had the tomb been in the earth, it might have been said they undermined the place, and so carried Him off. Had a small stone been laid thereon, they might have said, They carried Him off while we slept.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:59

(Verse 59.) And taking the body, Joseph wrapped it in a clean linen cloth. Through the simple burial of the Lord, the ambition of the rich is condemned, who cannot even be without riches in their tombs. However, we can understand spiritually and also feel that the body of the Lord should be wrapped not in gold, gems, and silk, but in pure linen cloth; although this also signifies that he wrapped Jesus in a clean linen cloth, who received him with a pure mind.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 27:60

(Verse 60) And he placed it in his new tomb, which he had cut out of the rock, and rolled a great stone to the entrance of the tomb and went away. The new tomb could be understood as a symbol that after the resurrection, being mistaken for someone else among the other bodies that remained, would not have occurred. It can also represent the virgin womb of Mary: the stone placed at the entrance, and the large stone, showing that the tomb could not be opened without the help of many people.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 27:61

For what purpose do the two Marys wait beside the sepulcher? As yet they did not fully know his greatness. They had brought ointments. They were waiting at the tomb, so that if the madness of the civil authorities should relax, they might go and care for the body. Do you see these women’s courage? See their depth of affection? See their noble spirit in providing? See their noble spirit even to death?Let us men imitate these women! Let us not forsake Jesus in times of trial! These women exposed their lives so much for him even when he was dead, even as they had spent so much for him when he was alive. But we men, I repeat, neither feed him when hungry nor clothe him when naked. Seeing him begging, we pass him by. And yet if we might really behold him in the neighbor, we would divest ourselves of all our goods.

Source: THE GOSPEL OF MATTHEW, HOMILY 88.2-3

[AD 420] Jerome on Matthew 27:61-63

(V. 61 seqq.) Now there was there Mary Magdalene and the other Mary, sitting opposite the sepulchre. And on the next day, which followed the day of preparation, the chief priests and the Pharisees gathered together to Pilate, saying: Lord, we remember that that seducer said, while he was yet alive: After three days I will rise again. But the rest having left the Lord, the women persevered in their duty, expecting what Jesus had promised; and therefore they were the first to see the risen Lord, for he who perseveres to the end shall be saved (Matthew 10:22; 24:13).

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 27:61

. Joseph of Arimathea before had hidden himself, but now he dares to do a great deed, risking his life for his Teacher’s Body, and taking upon himself the enmity of all the Jews. Pilate gives him the Body as a great favor. As Christ had been put to death as a rebel, it is likely that they were going to throw His Body aside unburied. But Joseph was rich and probably gave gold to Pilate; then he took the Body and honored it by placing it in a new tomb in which no one else had ever been placed. This was by God’s providence, so that when the Lord had risen, no one could say that it was another dead man who had previously been buried there that had risen. For this reason the tomb was new. Mary Magdalene and "the other Mary," that is, the Theotokos, who above was called the mother of James and Joses, were sitting opposite the tomb and waiting for the frenzy of the Jews to subside, so that they could go and embrace the Body and anoint it with myrrh. Isaiah spoke concerning these women, "Ye women coming from the sight, come hither; for this is a people without understanding" (Is. 27:11). He is clearly saying that the Jewish people who crucified the Lord lacked understanding (Lk. 23:34). He is calling upon the women, then, to forsake the mindless people and to go to the apostles and bring them the good tidings of the Resurrection.

[AD 367] Hilary of Poitiers on Matthew 27:62-66

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

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:62-63

But note carefully the disciples’ love of truth. They do not conceal from their reader what was said by their enemies. They call Jesus an impostor. Note the contrast between the savagery of the authorities and the simple and truthful disposition of the disciples. Not even at his death did the authorities surrender their anger.

Source: THE GOSPEL OF MATTHEW, HOMILY 89.1

[AD 407] John Chrysostom on Matthew 27:62-63

But is it worthwhile to inquire concerning that point also where he said, “After three days I rise again”? His detractors clearly understood this saying. Even if they did not grasp the metaphor of Jonah, they remembered this.

Source: THE GOSPEL OF MATTHEW, HOMILY 89.1

[AD 407] John Chrysostom on Matthew 27:62-66

(Hom. lxxxix.) Observe how against their will they concert to demonstrate the truth, for by their precautions irrefragable demonstration of the resurrection was attained. The sepulchre was watched, and so no fraud could have been practised; and if there was no collusion, it is certain that the Lord rose again.

Pilate will not suffer that the soldiers alone should seal. But as though he had learnt the truth concerning Christ, he was no longer willing to be partner in their acts, and says, Seal it as ye will yourselves, that ye may not be able to accuse others. For had the soldiers alone sealed, they might have said that the soldiers had suffered the disciples to steal the body, and so given the disciples a handle to forge a tale concerning the resurrection; but this could they not say now, when they themselves had sealed the sepulchre.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 27:62-66

It was not enough for the Chief Priests to have crucified the Lord the Saviour, if they did not guard the sepulchre, and do their utmost to lay hands on Him as He rose from the dead.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 27:62-66

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

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 27:62-66

And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ's passion is being completed.

They say that He had declared, After three days I will rise again, in consequence of that He said above, As Jonas was three days and, three nights in the whale's belly, &c. (Matt. 12:40.) But let us see in what way He can be said to have risen again after three days. Some would have the three hours of darkness understood as one night, and the light succeeding the darkness as a day, but these do not know the force of figurative language. The sixth day of the week on which He suffered comprehended the foregoing night; then follows the night of the Sabbath with its own day, and the night of the Lord's day includes also its own day; and hence it is true that He rose again after three days.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 27:62-66

By the Parasceve is meant 'preparation;' and they gave this name to the sixth day of the week, on which they made ready the things needed for the Sabbath, as was commanded respecting the manna, On the sixth day they gathered twice as much. (Exod. 16:22.) Because on the sixth day man was made, and on the seventh God rested; therefore on the sixth day Jesus died for man, and rested the Sabbath day in the tomb. The Chief Priests although in putting the Lord to death they had committed a heinous crime, yet were they not satisfied unless even after His death they carried on the venom of their malice once begun, traducing His character, and calling one, whom they knew to be guileless, a deceiver. (John 11:49.) But as Caiaphas prophesied without knowing it, that it is expedient that one man should die for the people, so now, Christ was a deceiver,1 not from truth into error, but leading men from error to truth, from vices to virtue, from death to life.

Command therefore that the sepulchre be made sure until the third day. For Christ's disciples were spiritually thieves; stealing from the unthankful Jews the writings of the New and Old Testament, they bestowed them to be used by the Church; and while they slept, that is, while the Jews were sunk in the lethargy of unbelief, they carried off the promised Saviour, and gave Him to be believed on by the Gentiles.

When they say, And the last error will be worse than the first, they utter a truth unwittingly, for their contempt of penitence was worse for the Jews than was their error of ignorance.

Pilate's answer to their request is as much as to say, Be it enough for you that ye have conspired the death of an innocent man, henceforth let your error remain with you.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 27:63

See, at any rate, these words bearing witness to every one of these facts.
So that if the sepulchre be sealed, there will be no unfair dealing. For there could not be. So then the proof of His resurrection has become incontrovertible by what you have put forward. For because it was sealed, there was no unfair dealing. But if there was no unfair dealing, and the sepulchre was found empty, it is manifest that He is risen, plainly and incontrovertibly. Do you see, how even against their will they contend for the proof of the truth?

But mark thou, I pray you, the disciples' love of truth, how they conceal from us none of the things that are said by His enemies, though they use opprobrious language. Behold, at any rate, they even call Him a deceiver, and these men are not silent about that.

But these things show also their savageness (that not even at His death did they let go their anger), and these men's simple and truthful disposition.

But it were worth while to inquire concerning that point also, where He said, After three days I rise again? For one would not find this thus distinctly stated, but rather the example of Jonah. So that they understood His saying, and of their own will dealt unfairly.

[AD 253] Origen of Alexandria on Matthew 27:64-66

It is reasonable to ask the chief priests who approached Pilate the following line of questions. Tell us, for what purpose do you think Jesus said, “Destroy this temple and in three days I will raise it up”? Was he speaking about the death and resurrection “of his body” or about the destruction and reconstruction of the temple? If you thought that he was speaking of his resurrection, why did you testify against him because he had said, “I am able to destroy this temple and in three days to rebuild it”? If, however, you thought that he was speaking of the temple, as you have testified, then how do you know that he meant “after three days” he would be raised from the dead? See then how Christ exposes their impiety with their own words. Through their words, the chief priests condemn their own testimony, for understanding truly that Christ was speaking of his resurrection, they deliberately twisted his meaning to make it seem like he was speaking of the destruction and reconstruction of that inanimate temple.

Source: COMMENTARY ON MATTHEW 145

[AD 253] Origen of Alexandria on Matthew 27:64-66

What do you say, chief priest? Do you really think that Christ said to his men “after three days I will rise again” and then secretly commanded them to steal his body during the night and to tell everyone that he had risen from the dead after three days? Yet it is manifestly incredible that after giving such great moral instruction to all peoples and after demonstrating such great power throughout all of Judea, he would then turn and deceive his disciples. Even they would find fault with their commander and therefore refuse to do his bidding, most especially in view of the danger which would have threatened them from the people if they had confessed the man just crucified to be both their teacher and the Messiah. But if it is hardly believable for him to have said such a thing to his disciples, see if it is not more logical to believe that just as he performed great miracles and predicted that his gospel would be preached “to the ends of the earth,” that his disciples “would stand before rulers and kings” and that “Jerusalem would be destroyed by an army,” so also did he predict his resurrection when he said “destroy this temple and in three days I will raise it up.” Indeed, it was for that reason that the chief priests and Pharisees said to Pilate, “That imposter said, while he was still alive, ‘after three days I will rise again.’ ”

Source: COMMENTARY ON MATTHEW 145

[AD 407] John Chrysostom on Matthew 27:64-66

Everywhere deceit recoils upon itself and against its will supports the truth. Observe: It was necessary to believe that he died, and that he rose again, and that he was buried and that all these things were brought to pass by his enemies. Note, at any rate, these words bearing witness to every one of these facts. “We remember that that deceiver said, when he was yet alive” (he was therefore now dead), “ ‘After three days I rise again.’ Command therefore that the sepulcher be sealed” (he was therefore buried), “lest his disciples come and steal him away.” Since the sepulcher was sealed, there could be no funny business. So then the proof of his resurrection has become incontrovertible by what they themselves have put forward. For because the tomb was sealed, there was no deceitfulness at work. But if there was no sleight of hand and the sepulcher was found empty, it is clear that he has risen, plainly and incontrovertibly. Do you see how even against their will his enemies contend for the proof of the truth?

Source: THE GOSPEL OF MATTHEW, HOMILY 89.1

[AD 407] John Chrysostom on Matthew 27:64-66

What then does Pilate reply? “You have a guard of soldiers; go, make it as secure as you can.” Then what? “So they went and made the sepulcher secure by sealing the stone and setting a guard.” Pilate takes every precaution to ensure the seal, so that even the soldiers could not commit fraud. His orders say, “Seal it as secure as you can, so that even you may not have it in your power to blame others.” For if the soldiers were not checked by their sealing, someone might have claimed that the soldiers themselves could have given up the body to be stolen. Although this would have been highly improbable, yet nevertheless, since they had earlier cast aside shame, so in this case they might have done so. Thus even this possibility was cut off, which might have otherwise given the disciples opportunity to feign the history concerning his resurrection. But now having themselves made it sure, they are not able to say so much as this.

Source: THE GOSPEL OF MATTHEW, HOMILY 89.1

[AD 420] Jerome on Matthew 27:64-66

It would not have sufficed for the chief priests, scribes and Pharisees to have crucified the Lord our Savior if they had not also guarded the tomb, called in the military, sealed the entrance and, as far as they were able, resisted the resurrection. Their concern for these details serves only to advance our faith; the greater their precautionary care, the more fully is revealed the power of the resurrection. Thus he was buried in a new tomb cut from rock. If the tomb had been constructed from a mound of stones, it could have been said that his body was excavated from underneath the stones and secretly removed. That he had to be buried in a sepulcher is also shown by the prophecy which says, “He will dwell in a deep cave cut from the strongest rock,” and again, two verses further: “You will see the king in his glory.”

Source: COMMENTARY ON MATTHEW 4.27.64

[AD 420] Jerome on Matthew 27:64-66

(Verse 64 and following) Therefore, command that the tomb be guarded until the third day, lest his disciples come and steal him away and tell the people, 'He has risen from the dead,' and the last deception will be worse than the first." Pilate said to them, "You have a guard of soldiers. Go, make it as secure as you can." So they went and made the tomb secure by sealing the stone and setting a guard. It was not enough for the chief priests, scribes, and Pharisees to have crucified the Lord and Savior, unless they also guarded the tomb, took a cohort, sealed the stone, and opposed their hands to the one rising, so that their diligence would benefit our faith: For the more it is kept hidden, the more the power of the resurrection is revealed. And in the new monument, which had been cut out of the rock, He was buried, so that if it had been built with many stones, the foundation of the tomb being dug up, it could be easily taken away by thieves. But as for where He was to be placed in the tomb, there is the testimony of the prophet, saying: He shall dwell in the rocky cave which is the strongest rock (Isaiah 33:16). And immediately after two verses, it follows: You shall see the King with glory (Ibid., 17).

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 27:65

What then says Pilate? You have a watch; make it as sure as you can. And they made it sure, sealing the sepulchre, and setting the watch. He suffers not the soldiers alone to seal, for as having learned the things concerning Christ, he was no longer willing to co-operate with them. But in order to be rid of them, he endures this also, and says, Do ye seal it as you will, that you may not have it in your power to blame others. For if the soldiers only had sealed, they might have said (although the saying would have been improbable and false, yet nevertheless as in the rest they cast aside shame, so in this too they might have been able to say), that the soldiers, having given up the body to be stolen, gave His disciples opportunity to feign the history concerning His resurrection, but now having themselves made it sure, they are not able to say so much as this.

Do you see how they labor for the truth against their will? For they themselves came to Pilate, themselves asked, themselves sealed, setting the watch, so as to be accusers, and refuters one of another. And indeed when should they have stolen Him? On the Sabbath? And how? For it was not lawful so much as to go out. Exodus 16:29 And even if they transgressed the law, how should they have dared, who were so timid, to come forth? And how could they also have been able to persuade the multitude? By saying what? By doing what? And from what sort of zeal could they have stood in behalf of the dead? Expecting what recompense? What requital? Seeing Him yet alive and merely seized, they had fled; and after His death were they likely to speak boldly in His behalf, unless He had risen again? And how should these things be reasonable? For that they were neither willing nor able to feign a resurrection, that did not take place, is plain from hence. He discoursed to them much of a resurrection, and continually said, as indeed these very men have stated, After three days I rise again. If therefore He rose not again, it is quite clear that these men (having been deceived and made enemies to an entire nation for His sake, and come to be without home and without city) would have abhorred Him, and would not have been willing to invest Him with such glory; as having been deceived, and having fallen into the utmost dangers on His account. For that they would not even have been able, unless the resurrection had been true, to feign it, this does not so much as need reasoning.

For in what were they confident? In the shrewdness of their reasonings? Nay of all men they were the most unlearned. But in the abundance of their possessions? Nay, they had neither staff nor shoes. But in the distinction of their race? Nay, they were mean, and of mean ancestors. But in the greatness of their country? Nay, they were of obscure places. But in their own numbers? Nay, they were not more than eleven, and they were scattered abroad. But in their Master's promises? What kind of promises? For if He were not risen again, neither would those be likely to be trusted by them. And how should they endure a frantic people. For if the chief of them endured not the speech of a woman, keeping the door, and if all the rest too, on seeing Him bound, were scattered abroad, how should they have thought to run to the ends of the earth, and plant a feigned tale of a resurrection? For if he stood not a woman's threat, and they not so much as the sight of bonds, how were they able to stand against kings, and rulers, and nations, where were swords, and gridirons, and furnaces, and ten thousand deaths day by day, unless they had the benefit of the power and grace of Him who rose again? Such miracles and so many were done, and none of these things did the Jews regard, but crucified Him, who had done them, and were they likely to believe these men at their mere word about a resurrection? These things are not, they are not so, but the might of Him, who rose again, brought them to pass.

But mark, I pray you, their craft, how ridiculous it is. We remember, these are their words, that that deceiver said, while He was yet alive, After three days I rise again. Yet if He were a deceiver, and boastfully uttered falsehood, why are you afraid and run to and fro, and use so much diligence? We are afraid, it is replied, lest perchance the disciples steal Him away, and deceive the multitude. And yet this has been proved to have no probability at all. Malice, however, is a thing contentious and shameless, and attempts what is unreasonable.

And they command it to be made sure for three days, as contending for doctrines, and being minded to prove that before that time also He was a deceiver, and they extend their malice even to His tomb. For this reason then He rose sooner, that they might not say that He spoke falsely, and was stolen. For this, His rising sooner, was open to no charge, but to be later would have been full of suspicion. For indeed if He had not risen then, when they were sitting there, and watching, but when they had withdrawn after the three days, they would have had something to say, and to speak against it, although foolishly. For this reason then He anticipated the time. For it was meet the resurrection should take place, while they were sitting by and watching. Therefore also it was fit it should take place within the three days, since if it had been when they were passed, and the men had withdrawn, the matter would have been regarded with suspicion. Wherefore also He allowed them to seal it, as they were minded, and soldiers sat around it.

And they cared not about doing these things, and working on a Sabbath day, but they looked to one object only, their own wicked purpose, as though by that they were to succeed; which was a mark of extreme folly, and of fear now greatly dismaying them. For they who seized Him, when living, are afraid of Him when dead. And yet if He had been a mere man, they had reason to have taken courage. But that they might learn, that when living also He endured of His own will, what He did endure; behold, both a seal, a stone, and a watch, and they were not able to hold Him. But there was one result only, that the burial was published, and the resurrection thereby proved. For indeed soldiers sat by it, and Jews are on the watch.

[AD 1107] Theophylact of Ohrid on Matthew 27:66

. The evangelist did not call the sabbath "the sabbath," for it was not the sabbath as far as the Jews in their malice were concerned. For though the law forbade anyone on the sabbath day to wander about, these Jewish transgressors of the law assembled at the place of the foreigner, Pilate, instead of at the place of assembly ordained by the law. They were moved by their own evil to approach Pilate and then to secure the tomb. This was God’s providence, that the Resurrection might occur with them, His enemies, as witnesses guarding the sealed tomb. It is worth asking where the Jews learned that He had said that on the third day He would rise; for undoubtedly the Lord never said this clearly and openly. We can say that they surmised this from the example of Jonah. For Christ had said that "just as Jonah was in the belly of the whale for three days, so too will I be in the belly of the earth" (Mt. 12:38-39); and also, "Ye shall destroy this temple." Before they had not understood these sayings, but had thought that He was speaking of the Jewish temple. On this charge they had borne witness against Him. But now they understood that by "temple" He meant His own Body, and they were afraid and denounced Him as "a deceiver," not ceasing from their malice even after His death.