Mt 26:6: In Bethany — See commentary above on chapter 21, verse 17. In the house of Simon the leper — This is the same Simon mentioned in Luke chapter 7, verse 40. He is called "the leper" because he once suffered from that disease; or certainly it was a family surname, just as among the Romans "Cocles" and "Claudius" signified not only a bodily defect but also a family name.
Mt 26:7: An alabaster jar — Either the vessel is described as being made of alabaster stone, from which perfume boxes were commonly made (as Pliny testifies, Book 36, chapter 8); or "alabaster" is the Greek word ἀλάβαστρον, meaning a vessel that has no handle (ἄλφα = "without," λαβή = "handle"), such as many perfumers' vessels are. She broke it — Because they were made of fragile material so that the ointment could easily be poured out when needed. Of precious ointment — Of fragrant liquid. St. Mark (chapter 14, verse 3) says it was ointment of spikenard; John (chapter 12, verse 3) calls it "pistic nard." Concerning nard, even from sacred scripture it is clear that it is a shrub of remarkable fragrance; hence that passage in the Song of Songs (1:12): "While the king was at his table, my nard gave forth its fragrance." See Pliny, Book 12, chapter 12. Therefore, some think (following Dioscorides, Book 1, chapter 6) that it is called "pistic" because it was pure, not adulterated. But if that were the sense, it should have been said πιστός rather than πιστικόν. Therefore, I agree with those who think πιστικόν is derived from πίνω (to drink), because that ointment was liquid and in a certain sense drinkable, so as to distinguish it from ointments that were not fluid but thick and solid. For Stuchius teaches (Book 3, On Banquets, chapter 15, at the end), citing Lucian, Plutarch, Pliny, and Athenaeus, that the ancients were accustomed even to drink ointments or mix them into drinks; so it is less surprising that certain ointments were called "drinkable." One may also suspect that πιστικόν was written by transposition of letters and was originally in the sacred text σπικατικόν, as St. Mark now has it (chapter 14, verse 3). It is called "spiked" because the most precious ointment was made by anointing with nard oil; and as Pliny says in the cited passage, it was principal among ointments, in which especially the spike was praised, then the leaves. Therefore "spicated" is used to distinguish it from "foliated" ointment made from leaves. She poured it on his head — and also on his feet, as we have from John 12:3. For it was customary among the Jews and eastern nations that those invited to more solemn banquets were anointed; concerning this, see Stuchius in the place cited.
Mt 26:8: When the disciples saw this, they were indignant — From John chapter 12, verse 4, we learn that Judas especially murmured; perhaps others also took the pouring out of the ointment with difficulty. Or certainly, by syllepsis, "the disciples" is said for "a disciple," as Maldonatus and others suppose.
Mt 26:9: For this ointment might have been sold for a large sum and given to the poor — With what intention Judas said this, John explains in chapter 12, verse 6: "He said this, not because he cared about the poor, but because he was a thief, and having the money bag, he used to carry what was put into it."
Mt 26:10: But Jesus, knowing this, said to them — He knew Judas's words and thoughts. A good work — namely, of piety and devotion toward Christ.
Mt 26:11: You will always have the poor with you — "You have" is used for "you will have." Moreover, the Lord teaches that Mary did better in pouring the ointment upon Him than if she had sold it and given it to the poor: both on account of the dignity of the Lord's person, and because acts of kindness which are to be shown to a certain definite person at a definite time are not to be omitted on account of common obligations which we owe indefinitely to our neighbors. See Cajetan, Commentary, question 1.
Mt 26:12: In pouring this ointment on my body, she has done it to prepare me for burial — For it is clear from scripture that the Jews were accustomed to bury the bodies of the dead with spices. See Genesis 50:2 and 25. Christ signifies that His death is so near that this woman, as if divining, anointed Him a little before His burial for His sepulture; not that she herself thought about this matter, but that she anointed Him so opportunely that she might seem to have anointed Him for this reason. Perhaps Christ also signifies that she anointed Him now for this reason: that it would come to pass that she could not anoint Him after death, as Mark indicated in chapter 14, verse 8: "She has done what she could; she has anointed My body beforehand for burial." That is, she did what she was able, and as far as was permitted to her, she prepared Me for burial according to custom with ointments; she anticipated, He says, the anointing of My body for burial. John explains this somewhat differently, which we will expound in its place.
Mt 26:13: Truly, I say to you, wherever this gospel is preached in the whole world — This evangelical history. What she has done will also be told in memory of her — It will not only be remembered, but also celebrated with praise, so that from this it may appear how unjustly Judas condemned a deed which the whole world commends.
Mt 26:14: Then one of the twelve, who was called Judas Iscariot, went to the chief priests — The particle "then" is not to be referred to the time of the supper, but to the time when the priests with the others assembled to take counsel against Christ. One of the twelve — This has emphasis and shows the magnitude of the crime: for the sin of betrayal is so much graver as the person betraying is more closely joined and bound by benefits. Who was called Iscariot — to distinguish him from Judas Thaddaeus.
Mt 26:15: And said, "What will you give me?" — Thirty pieces of silver — Shekels. A shekel is equivalent to four Roman julii. Therefore, thirty shekels make twelve crowns of this Roman currency. See what I have said concerning the silver pieces given by the Jews in Zechariah, chapter 11, verse 12.
Mt 26:17: Now on the first day of Unleavened Bread — The fifth day of the week, on which day toward evening the Paschal supper and the use of unleavened bread was to occur. Concerning this day it is said in Leviticus 23:5: "In the first month, on the fourteenth day of the month at twilight is the Lord's Passover. And on the fifteenth day of this month is the feast of unleavened bread to the Lord; seven days you shall eat unleavened bread," etc. See what we have noted on this passage of Leviticus, and Exodus 12:6 and 12. Passover — that is, the Paschal Lamb.
Mt 26:18: And He said, "Go into the city to a certain man" — πρὸς τὸν δεῖνα, "to a certain one"; it corresponds to our Italian phrase by which we would say "Andate dal tale." By common tradition, this man is believed to have been John, surnamed Mark, in whose house also the disciples received the Holy Spirit on the day of Pentecost. "The Teacher says" — From this it is rightly gathered that he was someone among Christ's disciples who acknowledged Christ as his teacher. "My time is at hand" — The time appointed by the Father in which I must die. "I will keep the Passover at your house" — That is, I have decreed to keep it. With My disciples — Christ seems to add this in order to warn the head of the household to prepare a table for thirteen future guests. Hence also some conjecture may be drawn that that man was familiar with Christ and, as I said, His disciple, since he knew how many disciples He had with Him.
Mt 26:20: When evening came, He sat at table with the twelve — The custom of reclining on couches while taking food passed from the Romans or Persians to the Hebrews; for in Esther chapter 1, verse 6, mention is made of dining couches at the banquet of Ahasuerus. Nor was it prescribed in the Law that the lamb be eaten standing, as Pererius thinks (Exodus 12, disputation 7, end); Ribera, Book 5, On the Feasts of the Hebrews, chapter 3; Suárez, On the Eucharist, disputation 41, section 2. Others, however, think that Christ ate the Paschal lamb standing with His disciples. Although this opinion has many and weighty authors, it is not so consistent with the evangelical narrative as the preceding one. Baronius (anno Christi 34, number 41) says that in the book of Hebrew rituals it is written that the standing rite was abolished and omitted after the Babylonian captivity. Therefore, Christ was reclining at the time of the profane supper, after the eating of the Paschal Lamb.
Mt 26:21: And as they were eating, He said, "Truly, I say to you, one of you will betray Me" — He does not name the traitor, that he may spare his honor; yet He indicates that He knows him, both to stir him to change his mind and to show that He, knowing, prudent, and willing, was going to die.
Mt 26:22: And they were very sorrowful and began to say to Him one after another, "Is it I, Lord?" — Even if they knew themselves to be innocent, nevertheless they trusted Christ's words more than their own conscience.
Mt 26:23: He who has dipped his hand in the dish with Me will betray Me — It is credible that more platters with food were set before the thirteen diners, from which groups of three or four would take food. Therefore, Christ indicates that the traitor is one of those three or four nearest to Himself. Others think that on the table, which perhaps was round, some platter with food was placed from which all might take whatever they wished; and that by these words Christ did not intend to give some sign for recognizing the traitor, but only to rebuke his ingratitude and crime, as if He were saying in other words that passage of Psalm 40:10: "He who ate my bread has lifted his heel against me"; and what Luke has in chapter 22, verse 21: "But behold, the hand of him who betrays Me is with Me on the table." This interpretation seems truer to me.
Mt 26:24: The Son of Man goes as it is written of Him — That is, He signifies that He goes willingly to death. But woe to that man by whom the Son of Man is betrayed! — It would have been better for that man if he had not been born — "Better," for the Hebrews lack comparative forms.
Mt 26:25: Judas, who betrayed Him, answered, "Is it I, Rabbi?" — He asks not as one ignorant, but impudently and dissemblingly, testing whether Christ certainly knew him to be the traitor or only suspected it. He said to him, "You have said so" — This is a manner of speaking honestly and with minimal offense to the one with whom we are speaking, and with minimal arrogance on our part when we are questioned; conceding, as below in verses 63-64. It is credible that these words were spoken by Christ in a low voice so that the others did not hear nor notice what was said.
Mt 26:26: Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, "Take, eat; this is My body." — Luke, however, in chapter 22, verse 20, speaking of the consecration of the chalice, says: "Likewise also the chalice after supper, saying, 'This chalice is the new covenant in My blood, which is poured out for you.'" From which Bellarmine (Book 4, On the Eucharist, chapter 27) and Salmeron (tom. 9, tract 14) are of the opinion that Christ did not convert the bread into His body and the wine into His blood at the same time, but first the bread into His body while He was supping with the disciples, as Matthew and Mark say in this place; then after supper, the wine into His blood, as Luke and Paul teach (1 Corinthians 11:25). Suárez (On the Eucharist, disputation 41, section 4) judges that the Lord did not separate the consecration of the chalice from the consecration of the body. I believe it can be said that Christ, toward the end of the meal—when He Himself had already finished eating, but the table had not yet been removed, nor thanks given, nor the remnants of food cleared from the table—began to speak those things which pertain to the mystery of His body and blood, and soon consecrated, etc. And He blessed — In Greek: καὶ εὐλογήσας, "and when He had blessed," namely, the bread, and given thanks to God, as Paul and Luke have in the places just cited. This is My body — By these words He consecrated the bread, just as by those words in verse 28, "This is My blood," He consecrated the wine. It is, moreover, a performative utterance which has its effect at the end of its pronouncement; that is, it accomplishes what it signifies. This is — The pronoun "this" demonstrates that which is contained under the species, in this manner: "This which is contained under these accidents of bread is My body," according to St. Thomas, Part 3, question 78, article 5. My body — "Body" is taken not for the whole man, but for one part only of man; for by the force of the words of consecration, the bread is converted into the body alone, although the soul, blood, and divinity exist together with the body by concomitance. Therefore, if during those three days of Christ's death any of the Apostles had celebrated the sacrament, under the species of bread there would have been the body with the divinity, without the soul and blood.
Mt 26:28: For this is My blood of the covenant — The pronoun "this" is to be explained in the same manner as we just explained the pronoun "this." My blood — Under the species of wine, by the force of the words, is the blood alone; the body, however, the soul, etc., are present by concomitance. Which is poured out for many for the forgiveness of sins — In Luke chapter 22, verse 20, we have: "This cup that is poured out for you is the new covenant in My blood." So also St. Paul, 1 Corinthians 11:25: "This cup is the new covenant in My blood." The sense is: That which is contained in this chalice is My blood, by which the new covenant is established and confirmed. Moreover, it is called the "new covenant" to distinguish it from the old. The old covenant was an ancient pact made by God with the ancient people of Israel, by which He promised to give them the land of Canaan, and in return bound the people to observe the law which He delivered through Moses. The new covenant, however, is a new pact struck with the new people of Christians concerning the handing over to us of the inheritance of the heavenly homeland; and on our part, in return, concerning the observance of the law of Christ. For many — For all who are many. Is poured out — In Greek: τὸ ἐκχυννόμενον, "which is being poured out," that is, for you, for your redemption, it is offered and poured out to God in this sacrifice. Moreover, the blood is said to be "poured out" while, in liquid species collected in the chalice, it is offered to God and thence in the same species is poured into the mouths of those receiving. "Is poured out" may also be understood as referring to the time of the passion, so that in Greek the present is put for the future: "is poured out" for "will be poured out." And although τὸ ἐκχυννόμενον is joined with ποτήριον ("chalice"), and therefore speech about pouring out on the cross does not seem to be intended, nevertheless it can be said that the chalice is taken for its content, the blood, by metonymy; and it can be said that the chalice is to be poured out in the passion because the blood contained in it was then poured out. For the forgiveness of sins — For Christ is the Lamb of God who, shedding His blood on the cross, took away the sins of the world; and in the propitiatory sacrifice of the Mass also, the blood of Christ is poured out and offered to God for the forgiveness of sins.
Mt 26:29: I tell you, I will not drink again of this fruit of the vine until that day when I drink it new with you in My Father's kingdom — ἀπ' ἄρτι, "from now on," henceforth. Christ spoke according to the customary manner of men who, about to depart far from friends, are accustomed to say: "We shall not eat or drink together anymore." Of this fruit of the vine — Concerning this generation, that is, concerning this produce of the vine. Until that day when I drink it new with you — When, namely, I shall drink with you another new and heavenly wine in that banquet of eternal glory, concerning which David says in Psalm 35:9: "They will be inebriated with the abundance of Your house." Someone may say: But in Acts 10:41, Peter says, "We ate and drank with Him after He rose from the dead." We answer that the Lord did not eat or drink as one in need of food, as He was when mortal. So Emmanuel Sá. It may also be answered, with Barradius, that it is not gathered from the cited passage in Acts that He drank wine with the disciples.
Mt 26:30: And when they had sung a hymn, they went out to the Mount of Olives — καὶ ὑμνήσαντες, "and when they had sung a hymn." He seems to refer to the customary formula of giving thanks after the meal which the Jews then used. They went out — from the house where they had supped, and from the city, to the nearby Mount of Olives.
Mt 26:31: Then Jesus said to them, "You will all fall away because of Me this night" — Scandalum patiemini — "You will suffer scandal" does not signify that the Apostles would lose the faith or waver in faith or deny Christ, but that they would desert Him. In Me — A Hebraism, that is, "on account of Me." Namely, when you see Me suffering unworthy things. Therefore, the disciples suffered scandal and, as it were, stumbled over Christ when He was seized and handed over to enemies, and they were impelled to flight. For it is written — See Zechariah 13:7, where we have explained this passage concerning Christ.
Mt 26:32: But after I am raised up, I will go before you to Galilee — By these two words He refreshes the souls of the disciples: both by affirming that He will rise again, and that He will appear to them in Galilee. I will go before you into Galilee — As if to say: Before you, fleeing, return to Galilee, your homeland, I will go there to be seen by you and to receive you.
Mt 26:33: Peter answered Him, "Though they all fall away because of You, I will never fall away" — Peter sins for a threefold reason: because he contradicts the Lord, because he prefers himself to others, and because, being little mindful of his own frailty, he presumes too much about himself. However, because his assertion proceeded from love, the Lord does not severely rebuke him; yet because he presumes more about himself than about others, He predicts that he will be scandalized more than the others.
Mt 26:34: Jesus said to him, "Truly, I say to you, this very night, before the rooster crows, you will deny Me three times." — But in Mark 14:30 we read: "Before the rooster crows twice, you will deny Me three times." John, however, in chapter 13:38: "Before the rooster crows, you will deny Me three times." These statements do not seem to cohere very well with one another. I answer: the time which precedes dawn is called "cockcrow" because at that time roosters crow (although they are also accustomed to crow at midnight, but that time is not called "cockcrow" because it is more conveniently called "midnight"). Therefore, when Mark says, "Before the rooster crows twice, you will deny Me three times," the sense is: before the second time—that is, at the time of cockcrow—the roosters crow, you will deny Me three times.
Mt 26:36: Then Jesus went with them to a place called Gethsemane — Into a field — εἰς χωρίον, into a field, farm, or estate. That it was a garden is clear from John 18:1, 26, into which Christ often entered for the sake of prayer. Gethsemane — Some think it should be read "Gesemani" and that it signifies "valley of oil"; others read "Ganfemini" and interpret it as "eighth garden." Others, reading with the Vulgate "Gethsemane," think it signifies "oil press" or "butter dairy." This place is situated at the foot of the Mount of Olives. "Sit here while I go over there and pray" — Remain here.
Mt 26:37: And taking with Him Peter and the two sons of Zebedee — He took some with Him because He wished to have witnesses of His prayer, sorrow, and that deadly sweat. Moreover, He took Peter, James, and John because He trusted them more, and therefore He was accustomed to admit them to all secrets, just as He had also admitted them to the Transfiguration. He began to be sorrowful and troubled — ἀδημονεῖν, which signifies to be so anguished by fear of impending danger that you are, in a certain sense, disheartened and stunned. Namely, as man, He shrank from the passion and death.
Mt 26:38: Then He said to them, "My soul is very sorrowful, even to death" — In Greek: περίλυπος, that is, "my soul surrounded on all sides by sorrow," in exactly the same sense in which David had said in the person of Christ, Psalm 114:3: "The sorrows of death encompassed me." Even to death — As if to say: so heavy is the sorrow that it seems to bring death upon Me. In Italian we would say: mi sento morir di malinconia ("I feel myself dying of melancholy"). Remain here and watch with Me — Expect here.
Mt 26:39: And going a little farther He fell on His face and prayed — He bent His knees and, prostrate, inclined His face to the ground. "My Father, if it be possible, let this cup pass from Me" — Christ knew that it was absolutely possible for God, as He declares in Mark when He says, "Abba, Father, all things are possible to You." But, given the divine decree by which it was established that He should die for us, He knew it to be impossible that that cup should pass from Him. Nevertheless, He asked that it might pass, because He allowed human nature to play its part, just as it would have acted if it had not been united with the divinity nor had known anything of the divine decree. Let this cup pass from Me — παρελθάτω ἀπ' ἐμοῦ, "let it pass by Me" or, as the Latins say, "let it pass Me by." Therefore, He asks the Father that, if it can be done, He might avert the most bitter impending death. This cup — This bitter potion of the death of the cross. Nevertheless, not as I will, but as You will — Namely, by natural will, which shrinks from death.
Mt 26:40: And He came to the disciples and found them sleeping — ἔρχεται, present tense, as also εὑρίσκει, "He finds." "So, could you not watch with Me one hour?" — A questo modo? ("Is it thus?"), as if to say: How do you fulfill what you promised when you said you would even go to death for Me, if now you succumb so softly to sleep? One hour — Which space of time He seems to have devoted to prayer. With Me — This word has emphasis, as if to say: Not only while I am watching, but also while I am praying, struggling, and fighting with death, you—who ought to be fighting while I sleep—were not even able to watch for a moment of time.
Mt 26:41: Watch and pray that you may not enter into temptation — Lest you fall into temptation and be overcome by it. The spirit indeed is willing, but the flesh is weak — As if to say: Although you are of ready and eager spirit to undergo dangers with Me, nevertheless the flesh is weak; therefore, the aid of prayer must be sought so that you may be able to resist temptation.
Mt 26:42: Again, for the second time, He went away and prayed — "My Father, if this cannot pass unless I drink it, Your will be done" — "Unless I drink it" is used for "so that I may not not drink it," as if to say: if it cannot be that I do not drink it.
Mt 26:43: And again He came and found them sleeping, for their eyes were heavy — Either from sleep, because it was now late at night, or from moisture produced by sorrow; for just as grief of soul is accustomed to squeeze out tears, so it excites vapors in the brain, from which sleep arises; and we see that infants, after they have wept, sleep deeply, and that men, when in grief, are overcome by sleep.
Mt 26:44: So, leaving them again, He went away and prayed for the third time — Saying the same words.
Mt 26:45: Then He came to the disciples and said to them, "Are you still sleeping and taking your rest?" — An ironic statement, as if to say: Sleep now and take your rest, if you can; behold, the enemies are approaching; they will shake off this sleep and make you watch even against your will. Behold, the hour is at hand — Peccatorum — Of sinners, that is, of the Gentiles. For the Hebrews were accustomed to call Gentiles absolutely "sinners." Thus in Galatians 2:15 we read: "We ourselves are Jews by nature and not Gentile sinners." And the Son of Man is betrayed into the hands of sinners — Into the power of the Gentiles.
Mt 26:46: Rise, let us be going; see, My betrayer is at hand — The one who will hand Me over.
Mt 26:47: While He was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs — ξύλων, "of woods," that is, of spears. From the chief priests and the elders of the people — See above, verse 3.
Mt 26:48: Now the betrayer had given them a sign — ὁ δὲ παραδιδούς, "the one who was betraying Him." He said, "The one I will kiss is the man; seize Him." — For a great part of those who had come to seize Christ were Gentiles and did not know Him by sight. And he who betrays Him has given them a sign — He used this sign because he wished to give the sign in such a way that by the same act by which he pointed out Christ to the soldiers, he might conceal his betrayal of Christ; nor would he have concealed it if he had given an unusual sign. Moreover, it was customary for the Jews, especially those of lower rank, to greet their superiors with a kiss; and whoever wished to show great love toward those whom they greeted, as women today are accustomed to do among themselves. Thus Christ seeks at the Pharisee's house in Luke 7:45: "I entered your house; you gave Me no kiss." "Friend, do what you came to do" — In Greek: ἑταῖρε, which name signifies "comrade," "associate," "friend." "Friend," namely, whom I love, or who pretend yourself to be my friend. Why have you come? — What business has led you here now to the garden?
Mt 26:49: And he came up to Jesus at once and said, "Greetings, Rabbi!" And he kissed Him — See the note on the previous verse.
Mt 26:50: Jesus said to him, "Friend, do what you came to do." Then they came up and laid hands on Jesus and seized Him — "Friend," as above.
Mt 26:51: And behold, one of those who were with Jesus stretched out his hand and drew his sword — One of those who were present, namely Peter, as we have from John 18:10. And struck the servant of the high priest and cut off his ear — That servant was named Malchus, as John says.
Mt 26:52: Then Jesus said to him, "Put your sword back into its place" — Converte gladium tuum, "turn back your sword." For all who take the sword will perish by the sword — Christ does not signify that necessarily all who take the sword will perish by the sword (for many do not perish by the sword), but He alleges only the law which is found in Genesis 9:6: "Whoever sheds human blood, by humans shall his blood be shed." Nor does He say what penalty they will suffer, but what they deserve.
Mt 26:53: Do you think that I cannot appeal to My Father, and He will at once send Me more than twelve legions of angels? — As if to say: Peter, I have no need of your aid; for if I ask the Father, for twelve weak disciples and unfit to resist, He will provide Me with twelve legions of angels, of whom even one could without difficulty kill all who rush upon Me. Legions — In Greek: λεγιῶνας, a Latin word which the Evangelist retained in the Greek text. Moreover, among the Romans, as Vegetius and St. Jerome write, a legion contained six thousand men; or, as Polybius says, the common legions had four thousand two hundred foot soldiers, or in more serious wars five thousand foot soldiers, and three hundred horsemen.
Mt 26:54: But how then should the Scriptures be fulfilled, that it must be so? — That is, the Scriptures say that it must be so.
Mt 26:55: At that hour Jesus said to the crowds, "Have you come out as against a robber, with swords and clubs to capture Me?" — Day after day I sat in the temple teaching, and you did not seize Me — Christ shows to those who were seizing Him that He was not captured by their skill or strength, but by the Father's will and the decree of the scriptures.
Verse 56: But all this has taken place that the Scriptures of the prophets might be fulfilled — Then all the disciples left Him and fled.
Mt 26:57: Then those who had seized Jesus led Him away to Caiaphas the high priest — Concerning whom we spoke above in verse 3. Where the scribes and the elders had gathered — In the courtyard of the high priest, as above in verse 3.
Mt 26:58: But Peter was following Him at a distance — Not with the intention of betraying Him, but out of curiosity and affection, yet weak and timid. As far as the courtyard of the high priest — He entered and sat with the guards to see the end.
Mt 26:59: Now the chief priests and the whole council were seeking false testimony against Jesus that they might put Him to death — They sought, but could not find any that was suitable and had the appearance of truth; for they wished to give the appearance of justice to their crime.
Mt 26:60: Though many false witnesses came forward, they found none — Although many offered themselves to give false testimony against Christ. At last — In Greek: ὕστερον, that is, afterward, after other witnesses had been rejected. Two came forward — False witnesses. They are called false witnesses because they related what Christ had said with evil intent, in a different sense, and in other words. In a different sense, because Christ had spoken of the metaphorical temple of His body; they, of the temple itself into which the Jews flocked. In other words, because Jesus had not said, "I am able to destroy," but "Destroy this temple," etc. (John 2:19), as if He were saying: "If you destroy it, I will rebuild it." Add that Christ did not call that temple made by hands, which was to be overthrown, or not made by hands, which was to be built. Moreover, it was false to call the temple of Christ's body "made by the hands of men," since it had been formed in the womb of the Virgin by the work of the Holy Spirit.
Mt 26:61: "This man said, 'I am able to destroy the temple of God, and to build it in three days.'" — See the preceding note.
Mt 26:62: And the high priest stood up and said, "Have You no answer to make? What is it that these men testify against You?"
Mt 26:63: But Jesus remained silent — Because, namely, He knew that no answer would be of any use. And the high priest said to Him, "I adjure You by the living God, tell us if You are the Christ, the Son of God." — To adjure is to bind someone by the name of God and, as it were, by command, either to speak or to do something else. "If You are the Christ, the Son of God" — Namely, as you are commonly accustomed to teach.
Mt 26:64: Jesus said to him, "You have said so" — See what was said above in verse 25. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven — Amodo, "from now on," does not signify immediately after that time in which He was speaking that they would see the Son of Man sitting at the right hand of the power of God; for He was speaking of the final judgment, to occur a long time afterward. But it signifies that the Jews would not see Him from that time—that is, from His death—until they see Him sitting at the right hand of the power of God. At the right hand of the power of God — This is a Hebraism for "at the powerful right hand of God."
Mt 26:65: Then the high priest tore his robes — As the Jews and also some other nations were accustomed to do when they wished to show grief or indignation. "He has uttered blasphemy. Why do we still need witnesses? You have now heard His blasphemy." — As if to say: Now no witnesses are necessary, since we have a confessing defendant.
Mt 26:66: What is your judgment? — They answered, "He deserves death."
Mt 26:67: Then they spat in His face and struck Him. And some slapped Him — They spat in His face — A most grave kind of ignominy and customary among the Hebrews, as is clear from that passage in Numbers 12:14: "If her father had but spit in her face, should she not be shamed seven days?" They struck Him with their fists — ἐκολάφισαν; for "colaphus" is a Greek word which Euthymius, a Greek author, says is a beating which is done on the cheek with the open hand so that it makes a sound. Others think it is the same as a blow with the fist, which Theophylactus also thinks, himself also a Greek author. They gave Him slaps in the face — In Greek: ἐρράπισαν; and ῥαπίζειν signifies to strike with a stick or rod or sandal; it also signifies to strike with the palm of the hand, in which sense our translator took it.
Mt 26:68: Saying, "Prophesy to us, You Christ! Who is it that struck You?" — By these words they signified that He had falsely arrogated to Himself the dignity of Messiah and prophet; and they mocked Him as a fictitious Messiah and prophet who could not divine by whom He had been struck.
Mt 26:69: Now Peter was sitting outside in the courtyard — It is not contradictory that John in chapter 18, verse 25, says he was standing; for either "to stand" is the same as "to remain," or both are true; for since he was at the fire, as is customary, now he stood, now he sat. And a servant girl came up to him and said, "You also were with Jesus the Galilean." — The maid who kept the door — As we have from John. She calls Jesus "the Galilean" — For the sake of ignominy, just as those who were of ill will toward Him were accustomed to call Him; and because, since He spent most of His time in Galilee, He was believed to be a Galilean; and because almost all His disciples were Galileans.
Mt 26:70: But he denied it before them all, saying, "I do not know what you mean." — As if to say: So far am I from being whom you say I am, that I do not even understand what you are saying. Thus we are accustomed to respond when we wish to signify that we are very far removed from the crime which is charged against us. I do not know what you are saying — "I do not understand what you say." This is the first denial, the order of which, as also of the others, we will subjoin so that it may appear that the Evangelists do not disagree among themselves, although they report the denials in various ways and not with the same words; for to one and the same denial several persons concurred, questioning and urging Peter and speaking different things. Therefore, when Peter entered the courtyard of the high priest, he mingled with the servants and attendants and warmed himself at the fire, now sitting, now standing. When the maid who kept the door, who had introduced him and had looked at him by the light (as Luke says), saw him, she questioned him (as John says), doubting: "Are you also one of the disciples of this man?" Then the same thing was confirmed, as the other Evangelists, Matthew and Mark, say: "And you were with Jesus the Galilean"; Luke: "And this man was with Him." Responding to this maid, Peter first denied that he knew Christ. Therefore, struck by fear, after he first denied, he went out before the courtyard (as Mark says), in Greek: εἰς τὸ προαύλιον, that is, into the vestibule of the courtyard. Then the rooster crowed for the first time, which perhaps Peter did not hear; and it was then about midnight, when roosters crow for the first time. See what was said above in verse 34. Therefore, as he was going out the gate (as Matthew says), another maid saw him, and also a certain other man; for Luke has: "After a little while, another saw him." Moreover, the maid began to say to the bystanders: "This man also was with Jesus of Nazareth." Moved by the words of this maid, certain ones questioned Peter, who had returned to the fire (as John says): "Are you also one of His disciples?" And Luke adds: "Another, seeing him, said: 'You also are one of them.'" Therefore, when Peter was pressed a second time, he denied with an oath, as Matthew says. After a little while, however (as Matthew and Luke say), that is, an interval having been made, as it were of an hour, a certain other man affirmed, saying: "Truly, this man also was with Him; for he is a Galilean," as is found in the same Luke, chapter 22, verse 59. Others who were standing by followed him (as Matthew and Mark say) and said: "Truly, you are one of them; for your speech also," that is, your manner of pronouncing and speaking, "indicates that you are a Galilean." The same thing was confirmed by a relative of Malchus, as John reports, saying: "Did I not see you in the garden with Him?" This relative of Malchus did not know that Malchus had been struck by Peter; otherwise he would have objected that to him. Having heard these things, Peter denied for the third time, adding imprecations and oaths; "he began to invoke a curse on himself and to swear," says Matthew; and Mark: "he began to anathematize and to swear." Moreover, he imprecated and anathematized, that is, he called down evils upon himself and devoted himself to curses: "May God do thus to me and add these things," etc.
CHAPTER 27
Christ is handed over to Pilate to be crucified. Judas hangs himself. Pilate attempts to free Christ, but yields to the insistent Jews. Christ, scourged, crowned with thorns, is crucified between thieves; after three hours He dies and is committed to burial.
Verse 1: When morning came — Mark has "immediately in the morning"; Luke: "as soon as it was day." All the chief priests and the elders of the people took counsel against Jesus to put Him to death — They took fuller counsel.
Verse 2: And they bound Him and led Him away and handed Him over to Pilate the governor — They lead Him to the Roman governor Pilate, because, as the Jews themselves say in John 18:31, it was not permitted to them to put anyone to death; either because the power of judging capital cases had been entirely taken from them, or because it was not permitted to them to put anyone on the cross, by which kind of death they wished Christ to be removed, although they could kill Him in another way, for example, by stoning. The former explanation is truer: that it was altogether forbidden to them to judge in a capital case.
Verse 3: Then when Judas, His betrayer, saw that He was condemned — Namely, Christ had been condemned to death by the priests.
Verse 4: He repented and brought back the thirty pieces of silver to the chief priests and the elders — Handing over innocent blood — That is, a just man to death. Innocent — In Greek: ἀθῷον, that is, guiltless or innocent. "What is that to us? See to it yourself." — That is, what does this crime of yours concern us? It is nothing to us; look out for yourself; see what you have done.
Verse 5: And throwing down the pieces of silver into the temple, he departed — Since they were unwilling to receive the silver, he cast it into the temple, went away, and having thrown down the silver pieces in the temple itself, he departed. For he was unwilling, retaining the unjust money, to meet death; and Judas seemed to himself, when he cast the silver pieces into the temple, to give them back to the priests and to rescind the contract of the sale that had been made. He went and hanged himself — Whether before or after Christ's death is not certain. Some think he hanged himself from a fig tree; hence Juvencus sang: "The fig tree snatched an unseemly death from its summit." The reason why Judas hanged himself is readily apparent from the Evangelist: for he was driven by excessive sorrow and despair which he conceived when he saw Christ condemned, whom perhaps he had hoped would escape the hands of the Jews by a miracle, just as on other occasions He had withdrawn Himself when His hour had not yet come.
Verse 6: But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since they are blood money." — Corbanam — St. Jerome says that "Corban" was the treasury of the temple. The chief priests say it is not lawful to put them into the Corban because those silver pieces seemed in a certain sense to have been offered to God by Judas when they were cast into the temple; moreover, by the law in Deuteronomy 23:18 it is said: "You shall not bring the hire of a prostitute or the wages of a dog into the house of the Lord your God in payment for any vow, for both of these are an abomination to the Lord your God." From which, by a certain analogy, they gathered that neither could the price of blood be put into the Corban—that is, into the place in which gifts offered to God were kept. Some think that those silver pieces were first taken out of the Corban; for public expenses and those pertaining to religion used to be made from the sacred treasury, of which kind the priests thought was the reason that Christ, who professed Himself to be the Son of God, should be killed.
Verse 7: So they took counsel and bought with them the potter's field — After Christ was crucified, and perhaps after the day of the Passover feast. As a burial place for strangers — Of Jews who died in Jerusalem outside their homeland and could not be buried in their own tomb.
Verse 8: Therefore that field has been called the Field of Blood to this day — Haceldama — In the Syriac language, in which חֲקֵל (ḥaqel) signifies "field," and דְּמָא (dema) signifies "blood."
Verse 9: Then was fulfilled what had been spoken by the prophet Jeremiah — This prophecy is found nowhere in Jeremiah; therefore it can be said that it was taken from some other book of Jeremiah which no longer exists. Similar is what we have in Zechariah 11:13, which we have explained in its place. And they took the thirty pieces of silver — Namely, the chief priests. The price of Him on whom a price had been set — That is, which silver pieces were the price of Christ, on whom a price had been set. Whom they priced from the sons of Israel — Whom they bought from one of the sons of Israel, namely, from Judas.
Verse 10: And they gave them for the potter's field — That is, they expended them, buying the potter's field. As the Lord directed me — In Greek: ἐνετείλατό μοι, "He ordered me," that is, just as the Lord ordered and showed me through the prophet that it was to be done and fulfilled in its time.
Verse 11: Now Jesus stood before the governor, and the governor asked Him, "Are You the King of the Jews?" — You say so — See above, chapter 26, verse 25.
Verse 12: But when He was accused by the chief priests and elders, He made no answer — Because He would have profited nothing by responding. Nor, if the matter were being conducted sincerely, was a response necessary; for Christ had done good to all, had harmed no one, and had always proposed sound and holy doctrine, consistent with the scriptures, if they were willing to understand.
Verse 13: Then Pilate said to Him, "Do You not hear how many things they testify against You?" — What testimonies they bring against You — Matthew does not express what these testimonies were, but we have them in St. Luke, chapter 23, verse 5: "But they were urgent, saying: 'He stirs up the people, teaching throughout all Judea, from Galilee even to this place.'"
Verse 14: But He gave Him no answer, not even to a single charge — See the note on the preceding verse.
Verse 15: Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted — On the solemn day, namely, Passover. This seems to have been an ancient custom of the Jews, that in memory of the people liberated from Egypt, they would release one prisoner from jail. The Romans, when Judea had been reduced to a province, were unwilling to abolish this custom. Whom they wanted — Namely, from among those proposed by the governor.
Verse 16: And they had then a notorious prisoner called Barabbas — Notorious for crime and wickedness — John in chapter 18 calls him a "robber"; λῃσταί are, moreover, those who beset public roads and despoil and murder travelers. Mark in chapter 15, verse 7, and Luke in 23:19, call him a "murderer" and "seditious."
Verse 17: So when they had gathered, Pilate said to them, "Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?" — Barabbas or Jesus? — By the comparison with Barabbas, Pilate sought an opportunity of saving Christ from death, as is also clear from what follows.
Verse 18: For he knew that it was out of envy that they had handed Him over — The chief priests and elders.
Verse 19: Besides, while he was sitting on the judgment seat, his wife sent word to him — While he was sitting for the tribunal — That is, very opportunely, when he was already prepared to pronounce sentence, so that the matter might seem to have been done not by chance but by divine providence. "Have nothing to do with that righteous man" — That is, do not involve yourself in the affair of that man; do not condemn Him. She calls Him "righteous" both by common opinion and having been warned by a vision. For I have suffered much because of Him today in a dream — Per visum — That is, in sleep. Some think this was done by the devil, lest Christ be killed. More probably, it was sent by God to show Christ's innocence.
Verse 20: Now the chief priests and the elders persuaded the crowd to ask for Barabbas and destroy Jesus — To the crowds — In Greek: τοῖς ὄχλοις.
Verse 21: The governor again said to them, "Which of the two do you want me to release for you?" And they said, "Barabbas."
Verse 22: Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Let Him be crucified!"
Verse 23: And he said, "Why? What evil has He done?" But they shouted all the more, "Let Him be crucified!"
Verse 24: So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this man's blood; see to it yourselves." — The Evangelist does not excuse Pilate, but shows Christ to be innocent, while teaching that the governor condemned Him not by any suitable testimony, not by any proven crime, but only by fear of popular sedition; and he condemned Him in such a way that, by condemning, he also absolved. He washed his hands — The washing of hands signifies innocence; hence that passage in Psalm 72:13: "I have justified my heart and washed my hands among the innocent." In the law also, Deuteronomy 21:6, it was prescribed that those who were innocent of a murder that had been committed should signify this by washing of hands, saying: "Our hands have not shed this blood." Pilate had learned this from the Jews; and to show himself innocent, according to their custom, he washed his hands. From the blood of this just man — From the killing of this innocent man.
Verse 25: And all the people answered, "His blood be on us and on our children!" — Upon us — That is, let it be imputed to us, or let it be avenged upon us and upon our children.
Verse 26: Then he released for them Barabbas, and having scourged Jesus, delivered Him to be crucified — Having scourged — Not with rods, which was a more honorable punishment, but with whips. See Lipsius, On the Cross, Book 2, chapter 3. It was the custom that those who were to be led to the cross were first scourged; concerning which, Lipsius in the same place, chapter 2.
Verse 27: Then the soldiers of the governor took Jesus into the governor's headquarters — Into the praetorium — Into the courtyard of the praetorium, as Mark has in 15:16. And they gathered the whole battalion before Him — A cohort is almost a tenth part of a legion.
Verse 28: And they stripped Him and put a scarlet robe on Him — A chlamys — A royal and military garment, which is also called a "paludamentum." Namely, they wished to mock Him as a fictitious king. To the same end belongs what they do: they place a crown of thorns on His head and give Him a reed to hold in His hand, as if it were a scepter. Scarlet — Purple. No one is ignorant that purple was the color of kings.
Verse 29: 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!"
Verse 30: And they spat on Him and took the reed and struck Him on the head — They struck Him with the reed which they had given Him as a scepter.
Verse 31: And when they had mocked Him, they stripped Him of the robe and put His own clothes on Him and led Him away to crucify Him — They put His own garments back on Him, both because it was not seemly for a condemned man to be led to punishment in royal attire, and that He might be recognized by those who were to crucify Him.
Verse 32: As they went out, they found a man of Cyrene, Simon by name. They compelled this man to carry His cross — A man of Cyrene — He was called Cyrenian either because he was born in Cyrene or because he originated from there. Moreover, Cyrene was the capital of the region of Pentapolis in Syria. It is uncertain whether Simon was a Jew or a Gentile; it seems more probable that he was a Jew; for Mark in chapter 15, verse 21, says that he was the father of Alexander and Rufus, whom he mentions as if they were commonly known, or, as some suspect, as if they were disciples of Christ. They compelled him — What "to compel" means, we have explained above in Matthew 5:41.
Verse 33: And when they came to a place called Golgotha (which means Place of a Skull) — Golgotha — That is, Calvary. It is a corrupted Syriac or Chaldean word. The Hebrews call the head גֻּלְגֹּלֶת (gulgoleth) because it is round. Thus Nonnus somewhere calls it κυκλάδα κόρην, "a circular or round head." The place was called Calvary either because there criminals were punished with the ultimate penalty, and therefore it was full of human skulls; or others wish it to be so called because there was the skull and buried body of Adam. See Martin Del Rio, arguing well about this in his Marian work On the Visitation of the Blessed Virgin.
Verse 34: They offered Him wine to drink, mixed with gall; but when He tasted it, He would not drink it — Mark says that wine mixed with myrrh was given to Him. Moreover, myrrhated wine, as some explain, is wine seasoned with myrrh; for, as Pliny says in Book 14, chapter 13, among the ancients, things seasoned with myrrh were most luxurious. Moreover, generous, pleasant wine was given to those condemned, that they might be refreshed and their hearts strengthened, according to Proverbs 31:6: "Give strong drink to him who is perishing, and wine to those in bitter distress; let them drink and forget their poverty, and remember their misery no more." Therefore, wine was brought, as these interpreters think, that according to custom it might be given to Christ; but the attendants mixed gall with it. See Baronius, tom. 1, anno Christi 34, number 94 and following, arguing at length about this. See also Gretser, tractate On Myrrhated Wine. I would believe it was wine that had turned sour and become corrupt; for even the Syrians call vinegar "wine." It was offered to the King of sorrows; it is called "myrrhated" either because myrrh, which is of bitter taste, or because something very bitter was mixed into the drink. Or, if a draught of myrrhated wine was given to those being crucified, therefore the vinegar given to Christ is called "myrrhated wine" because it was offered to Him in place of myrrhated wine. And when He had tasted it, He would not drink — Mark says He did not receive it. Therefore, Matthew here reports that He tasted; Mark, that He did not drink.
Verse 35: And when they had crucified Him, they divided His garments among themselves by casting lots — Casting lots — That is, concerning the seamless tunic; also concerning the parts that had been made, which seems to be gathered from Mark 15:24: "They divided His garments, casting lots for them, what each should take." That what was spoken by the prophet might be fulfilled — By David, Psalm 21:19 [22:18 in modern numbering]: "They divided my garments among them, and for my clothing they cast lots."
Verse 36: Then they sat down and kept watch over Him there — They watched lest anyone snatch Him away.
Verse 37: And over His head they put the charge against Him, which read: "This is Jesus, the King of the Jews." — The charge against Him — The crime for which He was affixed to the cross. This is Jesus, etc. — This formula of the title is conceived somewhat differently in the other Evangelists; for although all the titles expressed the sense, nevertheless none of them seems to have placed all the words of the title. From all of them, however, we are permitted to gather that these were the words: "This is Jesus the Nazarene, the King of the Jews," as if He had been condemned for this reason: that He had wished to invade the kingdom.
Verse 38: Then two robbers were crucified with Him, one on the right and one on the left — Christ, however, was placed in the middle between them, as if He were their head and leader, to increase the disgrace.
Verse 39: And those who passed by derided Him, wagging their heads — They blasphemed — They reviled Him, those who passed by that way; and therefore the insults cast at Christ seem not to have been uttered by one or a few, but by very many generally. Wagging their heads — Which was a sign of mockery, although sometimes of commiseration. That it is a sign of mockery is clear from Isaiah 37:22: "She has despised you, she has mocked you, the virgin daughter of Zion; she has wagged her head behind you, the daughter of Jerusalem."
Verse 40: And saying, "You who would destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross." — Vah! — An interjection of one exulting, mocking, admiring. You who destroy the temple of God, etc. — See what was said above, chapter 26, verse 60.
Verse 41: So also the chief priests, with the scribes and elders, mocked Him, saying —
Verse 42: "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." — If He is the King of Israel — If He is the Messiah, the King of Israel.
Verse 43: "He trusts in God; let God deliver Him now, if He desires Him. For He said, 'I am the Son of God.'" — He trusts in God — πεποίθεν, is past tense. The sense is: Since he placed his trust in God and loved Him, let God deliver him if He loves him. If He wills him — This is a Hebraism. The Spaniards say with the phrase: si lo quiere.
Verse 44: And the robbers who were crucified with Him also reviled Him in the same way — Perhaps at first both robbers reviled Him; but afterward, one of them, having seen the miracles which were done while Christ was suffering, and having noted His meekness and patience, repented. Or certainly, "robbers" is said in the plural by syllepsis for "robber." Either explanation is probable and has weighty supporters.
Verse 45: Now from the sixth hour there was darkness over all the land until the ninth hour — Mark in chapter 15, verse 25, says that the Lord was crucified at the third hour; John in chapter 19, verse 14, indicates that He was crucified at the sixth hour. The common response is that He was crucified between the third and sixth hours; but since the middle can take its name from either extreme, it happened that one of the Evangelists said "third," another "sixth." Moreover, just as the night was divided into four watches, so the day was divided into four principal parts, each of which comprised three hours; and they were: the third, sixth, ninth, and twelfth. Darkness came over all the land — St. Dionysius the Areopagite, in Epistle 7 to Polycarp and Epistle 11 to Apollophanes, says that darkness occurred with the moon interposed between the sun and the earth; which has been received by interpreters in this place. Moreover, it was a very great miracle that the moon interposed itself and caused an eclipse at the time of the full moon; for it was then the fifteenth day of the first month, at which time the Jews celebrate the feast of Passover. From this it is gathered what kind of darkness these were: namely, similar to those which we see when a defect of the sun occurs by the interposition of the moon. Over all the earth — Namely, Judea and some neighboring regions. Why darkness occurred, others offer various reasons: For either they signified the blindness of the Jews; or they were brought in as a detestation of the crime; or to signify that Christ, the sun of justice, had set; or that they might be an argument of divine wrath; or to awaken the Jews so that by the magnitude of the miracle they might recognize Christ.
Verse 46: And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have You forsaken Me?" — Mark in chapter 15, verse 34, has: Eloi, Eloi; the same sense, with the word slightly inflected; for in both ways the Hebrews say "My God": both Eli and Eloi. Therefore, one of the Evangelists expressed the sense, the other the words of Christ. It seems more probable that He said Eli (אֵלִי), as in Psalm 21:1 [22:1], whose words Christ was reciting. Lema — That is, "for what?" "Why?" (לָמָה). Sabachthani — That is, "have You forsaken me?" In Psalm 21 it is written: עֲזַבְתַּנִי (ʿazaḇtani), which is the same as sabachthani; whether both are Hebrew words, or sabachthani is Syriac, as some wish. Why have You forsaken Me? — Christ spoke these words as man, not because He thought Himself forsaken by God (into whose hands a little afterward He commended His spirit), but because He was seen to suffer in such a manner as if He had been forsaken by Him.
Verse 47: And some of the bystanders, hearing it, said, "This man is calling Elijah." — Namely, those who did not understand the Hebrew or Syriac language. They seem to have been Roman soldiers; for Matthew and Mark indicate that those same ones who had said "Eliam" immediately offered vinegar to Christ; Luke, however, in chapter 23, verse 36, and John in chapter 19, verse 29, say that those who offered vinegar to Christ were soldiers.
Verse 48: And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to Him to drink — Running, one of them — For Christ had said, "I thirst," as we have in John chapter 19, verse 28. He filled a sponge with vinegar — Vinegar was placed there by custom, which was accustomed to be given to those affixed to the cross or about to be crucified, to refresh them, as Maldonatus thinks. Others think vinegar was given so that He might die more quickly; so Theophylactus. Cardinal Baronius thinks that vinegar, sponge, and hyssop have the power of stopping blood, and therefore were given to the crucified so that they might live longer and be tormented longer.
Verse 49: But the others said, "Wait, let us see whether Elijah will come to save Him."
Verse 50: And Jesus cried out again with a loud voice and yielded up His spirit — Crying out with a loud voice — In Greek: κράξας, that is, "when He had cried out." Luke in chapter 23, verse 46: "And crying out with a loud voice, Jesus said, 'Father, into Your hands I commend My spirit.'" That Christ was able to cry out with a loud voice at the end of His life was a miracle, by which He seems to have wished to declare His divinity, so that He who cried out with so loud a voice above human nature in the very last breath might be believed to be more than man. He yielded up His spirit — Namely, after the ninth hour, at the time of the evening sacrifice. The word "yielded up" signifies that Christ's death was not coerced but voluntary.
Verse 51: And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split — And behold — Rightly, St. Augustine in Book 3, On the Harmony of the Gospels, chapter 9, observed that this "behold" signifies that the veil of the temple was torn as soon as Christ yielded up His spirit, so that it is demonstrated that the death of Christ was the cause of the torn veil. Therefore, that Luke in 23:45 joined the tearing of the veil with the darkness which occurred while Christ was still alive, it is to be believed that he did so by anticipation of the narrative. The veil of the temple — Which hung before the Holy of Holies. Was torn — That it might be signified that the ancient sacraments and figures, having been fulfilled by the death of Christ, were laid open, so that it might now easily be understood by all what they had signified. Others think that the abolition and, as it were, dissolution of the Synagogue was signified. Others, that Christ's passion was finished and His soul separated from His body, as the parts of the veil were torn apart from one another. Others, that it was torn as if the temple, in indignation, were tearing its garment, as was the custom of that age. Others think that the division and dissipation of the Jewish people into different parts was signified. Others, the profanation of the temple. Others, that the gate of heaven was made manifest and the way to heaven opened. The earth shook, and the rocks were split — It is probable that the rocks were split by the shaking of the earth. By the earthquake and the splitting of the rocks, the divinity and presence of Christ seems to have been signified. Thus in Psalm 67:8-9 [68:7-8]: "O God, when You went forth before Your people, when You marched through the wilderness, the earth shook," etc. See also Psalms 97:7-8-9, 98:1, 113:6-7, and Joel 2:10. Divine wrath could also have been signified; thus in Joel 3:16 [4:16] we have: "The Lord will roar from Zion, and utter His voice from Jerusalem, and the heavens and the earth will shake." See also Haggai chapter 1, verses 22-23. Finally, it could have been signified that an unworthy deed had been committed by the Jews, which the earth, as it were, shuddered at and could not bear.
Verse 52: The tombs also were opened. And many bodies of the saints who had fallen asleep were raised — The tombs were opened — Namely, after the resurrection; for at that time the bodies of the saints rose. But the Evangelist numbers this miracle with the others which occurred at the death of Christ, by anticipation, gathering all these prodigies into one. Of the saints — That is, of the faithful. They rose — But whether they died afterward, some affirm, others deny; which I approve more.
Verse 53: And coming out of the tombs after His resurrection they went into the holy city and appeared to many — They came into the holy city — Jerusalem, which is so called on account of the temple and the worship of God. Moreover, they are said to have come into the city because the dead were buried outside the city. They appeared to many — That they might be witnesses of Christ's resurrection. If Christ alone had risen, He could have been believed to be a phantom; but when He brought with Him others who had risen at the same time, He easily proved that He who had raised others was able to rise Himself.
Verse 54: When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, "Truly this was the Son of God!" — The centurion — A prefect of Roman soldiers. They feared greatly — For they feared lest divine vengeance be turned against those who had been ministers of the wicked killing. The Son of God — They so call Him either on account of His outstanding holiness, or rather because they recognized His divinity.
Verse 55: There were also many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to Him — Ministering to Him — Supplying Him with necessities from their resources. See Luke 8:3.
Verse 56: Among whom were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee — Mary Magdalene — The sister of Lazarus and Martha. Mary of James — The mother of James the Less and Joseph, who is also called Mary of Cleophas, namely, the wife. This was the sister of the Blessed Virgin; or, as others wish, the sister of Joseph, the spouse of the Blessed Virgin. See John. The mother of the sons of Zebedee — Who elsewhere is called Salome.
Verse 57: When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus — When it was late — When the day was inclining toward evening. A rich man — He expressly states that he was rich in order to give the reason why he dared to ask for the body of Christ from the governor. Of Arimathea — A city of the tribe of Judah, mention of which is made in Judges 9:41 and 2 Kings 23:36.
Verse 58: He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him — He went to Pilate before the Sabbath came. Moreover, he went because it was not permitted to take down the bodies of the condemned without the permission of the judge. He commanded the body to be delivered — Although first he had learned from the centurion that Christ was dead. For he took care lest any fraud be committed and that someone be snatched alive from the punishment.
Verse 59: And Joseph took the body and wrapped it in a clean linen shroud — In a clean shroud — And also new; for Mark in chapter 15, verse 46, writes that Joseph bought it. In a clean and new shroud — So that, just as with His new tomb, he wrapped and buried Christ in honor. And indeed it was fitting that the most pure body of Christ be received also in a clean shroud and tomb.
Verse 60: And laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away — In his own new tomb — This was done by divine counsel for proving the faith of the resurrection; for if the tomb had not been new, the Jews could have said that not Christ but some other person buried there had risen. Which he had cut in the rock — This and what follows aim at the same thing; for neither can a tomb excavated in stone be dug out, nor can a huge stone that has been rolled be removed.
Verse 61: Mary Magdalene and the other Mary were there, sitting opposite the tomb — The other Mary — The mother of James and Joseph, concerning whom it was said in verse 56. Sitting opposite the tomb — They were observing where the body of Christ was placed, so that when the Sabbath day had passed, they might return and anoint it.
Verse 62: The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate — The next day — That is, on the Sabbath. Which is after the Preparation — After the sixth day of the week, which they called "Preparation" (παρασκευή, paraskeuē), that is, "preparation," because on that day they prepared food for the following feast day of the Sabbath.
Verse 63: Saying, "Sir, we remember how that impostor said, while He was still alive, 'After three days I will rise.' Therefore order the tomb to be made secure until the third day, lest His disciples go and steal Him away and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first." — That deceiver — It is not enough for them to have committed the crime of inflicting death, unless they also tear His reputation after death. After three days I will rise again — "Within three days." Christ had not said "after three days" but "on the third day" He would rise again. See above, chapter 16:21 and 20:19. Until the third day — Until the end of the third day, so that, namely, when He has not risen, it may appear that He lied. To the people — As if to say: To us, learned and refined men, they will not dare to say this, since we would by no means believe it; but to the ignorant multitude, which easily believes all rumors. And the last error will be worse than the first — The Pharisees call the prior error that Christ had persuaded many that He was the Son of God.
Verse 64: Pilate said to them, "You have a guard of soldiers; go, make it as secure as you can." — You have a guard — ἔχετε, which can also be translated: "Have a guard," as if to say: I give you permission that, having accepted soldiers, you guard the tomb. Guard it as you know how — As you wish, and with the diligence which seems necessary or suitable to you. In Italian we would say: Custodite il sepolcro a vostro senno ("Guard the tomb as you see fit"), or come vi pare e piace ("as it seems and pleases you").
Verse 65: So they went and made the tomb secure by sealing the stone and setting a guard — They fortified the tomb with a guard of soldiers — Sealing — In Greek: σφραγίζοντες, "impressing a seal," lest any fraud be possible. With the guards — That is, having employed guards, they fortified the tomb.
CONTINUE
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