Commentaries on the rest of the Bible (~45 volumes)

39. And they that passed by reviled him, shaking their heads, 40. And saying, Thou who destroyedst the temple, and buildedst it in three days, save thyself; if thou art the Son of God, come down from the cross. 41. In like manner also the chief priests mocking, with the scribes and elders, said, 42. He saved others, himself he cannot save; if he is the King of Israel, let him now descend from the cross, and we will believe him. 43. He trusted in God. Let him deliver him now, if he favors him; for he said, I am the Son of God. 44. The robbers also, who were crucified with him, upbraided him in the same manner.

29. And they that passed by reviled him, shaking their heads, and saying, O, thou who destroyest the temple, and buildest it in three days, 30. Save thyself, and come down from the cross. 31. In like manner also the chief priests mocking, said among themselves, with the scribes, He saved others, himself he cannot save. 32. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him upbraided him.

35. And the people stood gazing, and the rulers along with them mocked him, saying, He saved others, let him save himself, if he is the Christ, the elect of God. 36. The soldiers also mocked him, approaching, and offering him vinegar, 37. And saying, If thou art the King of the Jews, save thyself. (And a little after.) 39. And one of the malefactors, who were executed, reviled him, saying, If thou art the Christ, save thyself and us. 40. And the other answering, rebuked him, saying, Dost not thou at least fear God, since thou art in the same condemnation? 41. And we indeed justly; for we receive what is due to our actions, but this man hath done nothing amiss. 42. And he said to Jesus, Lord, remember me, when thou shalt come into thy kingdom. 43. Jesus said to him, Verily, I say to thee, Today shalt thou be with me in paradise.

Matthew 27:39. And they that passed by. These circumstances carry great weight; for they place before us the extreme abasement of the Son of God, that we may see more clearly how much our salvation cost him, and that, reflecting that we justly deserved all the punishments which he endured, we may be more and more excited to repentance. For in this exhibition God hath plainly showed to us how wretched our condition would have been, if we had not a Redeemer. But all that Christ endured in himself ought to be applied for our consolation. This certainly was more cruel than all the other tortures, that they upbraided, and reviled, and tormented him as one that had been cast off and forsaken by God, (Isaiah 53:4.) And, therefore, David, as the representative of Christ, complains chiefly of this among the distresses which he suffered; (Psalm 22:7.) And, indeed, there is nothing that inflicts a more painful wound on pious minds than when ungodly men, in order to shake their faith, upbraid them with being deprived of the assistance and favor of God. This is the harsh persecution with which, Paul tells us, Isaac was tormented by Ishmael, (Galatians 4:29;) not that he attacked him with the sword, and with outward violence, but that, by turning the grace of God into ridicule, he endeavored to overthrow his faith. These temptations were endured, first by David, and afterwards by Christ him-self, that they might not at the present day strike us with excessive alarm, as if they had been unusual; for there never will be wanting wicked men who are disposed to insult our distresses. And whenever God does not assist us according to our wish, but conceals his aid for a little time, it is a frequent stratagem of Satan, to allege that our hope was to no purpose, as if his promise had failed.

40. Thou who destroyedst the temple. They charge Christ with teaching falsehood, because, now that it is called for, he does not actually display the power to which he laid claim. But if their unbridled propensity to cursing had not deprived them of sense and reason, they would shortly afterwards have perceived clearly the truth of his statement. Christ had said,

Destroy this temple, and after three days I will raise it up, (John 2:19;) but now they indulge in a premature triumph, and do not wait for the three days that would elapse from the commencement of its destruction. Such is the daring presumption of wicked men, when, under the pretense of the cross, they endeavor to cut them off from the hope of the future life. "Where," say they, "is that immortal glory of which weak and credulous men are accustomed to boast? while the greater part of them are mean and despised, some are slenderly provided with food, others drag out a wretched life, amidst uninterrupted disease; others are driven about in flight, or in banishment; others pine away in prisons, and others are burnt and reduced to ashes?" Thus are they blinded by the present corruption of our outward man, so as to imagine that the hope of the future restoration of life is vain and foolish but our duty is to wait for the proper season of the promised building, and not to take it ill if we are now crucified with Christ, that we may afterwards be partakers of his resurrection, (Romans 6:5, 6.)

If thou art the Son of God. Wicked men demand from Christ such a proof of His power that, by proving himself to be the Son of God, he may cease to be the Son of God. He had clothed himself with human flesh, and had descended into the world, on this condition, that, by the sacrifice of his death, he might reconcile men to God the Father. So then, in order to prove himself to be the Son of God, it was necessary that he should hang on the cross. And now those wicked men affirm that the Redeemer will not be recognized as the Son of God, unless he come clown from the cross, and thus disobey the command of his Father, and, leaving incomplete the expiation of sins, divest himself of the office which God had assigned to him. But let us learn from it to confirm our faith by considering that the Son of God determined to remain nailed to the cross for the sake of our salvation, until he had endured most cruel torments of the flesh, and dreadful anguish of soul, and even death itself. And lest we should come to tempt God in a manner similar to that in which those men tempted him, let us allow God to conceal his power, whenever it pleases Him to do so, that he may afterwards display it at his pleasure at the proper time and place. The same kind of depravity appears in the other objection which immediately follows: —

42. If he is the King, of Israel, let him now come down from the cross, and we shall believe him. For they ought not to embrace as King any one who did not answer to the description given by the prophets. But Isaiah (52:14; 53:2) and Zechariah (13:7) expressly represent Christ as devoid of comeliness, afflicted, condemned, and accursed, half-dead, poor, and despised, before he ascends the royal throne. It is therefore foolish in the Jews to desire one of an opposite character, whom they may acknowledge as King; for, by so doing, they declare that they have no good-will to the King whom the Lord had promised to give. But let us, on the contrary, that our faith may firmly rely on Christ, seek a foundation in his cross; for in no other way could he be acknowledged to be the lawful King of Israel than by fulfilling what belonged to the Redeemer. And hence we conclude how dangerous it is to depart from the word of God by wandering after our speculations. For the Jews, in consequence of having imagined to themselves a King who had been suggested to them by their own senses, rejected Christ crucified, because they reckoned it absurd to believe in him; while we regard it as the best and highest reason for believing, that he voluntarily subjected himself on our account to the ignominy of the cross.

He saved others; himself he cannot save. It was an ingratitude which admits of no excuse, that, taking offense at the present humiliation of Christ, they utterly disregard all the miracles which he had formerly performed before their eyes. They acknowledge that he saved others. By what power, or by what means? Why do they not in this instance, at least, behold with reverence an evident work of God? But since they maliciously exclude, and—as far as lies in their power—endeavor to extinguish the light of God which shone in the miracles, they are unworthy of forming an accurate judgment of the weakness of the cross. Because Christ does not immediately deliver himself from death, they upbraid him with inability. And it is too customary with all wicked men to estimate the power of God by present appearances, so that whatever he does not accomplish they think that he cannot accomplish, and so they accuse him of weakness, whenever he does not comply with their wicked desire. But let us believe that Christ, though he might easily have done it, did not immediately deliver himself from death, but it was because he did not wish to deliver himself. And why did he for the time disregard his own safety, but because he cared more about the salvation of us all? We see then that the Jews, through their malice, employed, in defense of their unbelief, those things by which our faith is truly edified.

43. He trusted in God. This, as I said a little ago, is a very sharp arrow of temptation which Satan holds in his hand, when he pretends that God has forgotten us, because He does not relieve us speedily and at the very moment. For since God watches over the safety of his people, and not only grants them seasonable aid, but even anticipates their necessities, (as Scripture everywhere teaches us,) he appears not to love those whom he does not assist. Satan, therefore, attempts to drive us to despair by this logic, that it is in vain for us to feel assured o the love of God, when we do not clearly perceive his aid. And as he suggests to our minds this kind of imposition, so he employs his agents, who contend that God has sold and abandoned our salvation, because he delays to give his assistance. We ought, therefore, to reject as false this argument, that God does not love those whom he appears for a time to forsake; and, indeed, nothing is more unreasonable than to limit his love to any point of time. God has, indeed, promised that he will be our Deliverer; but if he sometimes wink at our calamities, we ought patiently to endure the delay. It is, therefore, contrary to the nature of faith, that the word now should be insisted on by those whom God is training by the cross and by adversity to obedience, and whom he entreats to pray and to call on his name; for these are rather the testimonies of his fatherly love, as the apostle tells us, (Hebrews 12:6.) But there was this peculiarity in, Christ, that, though he was the well-beloved Son, (Matthew 3:17; 17:5,) yet he was not delivered from death, until he had endured the punishment which we deserved; because that was the price by which our salvation was purchased.¹ Hence it follows again that the priests act maliciously, when they infer that he is not the Son of God, because he performs the office which was enjoined upon him by the Father.

44. And the robbers also. Matthew and Mark, by synecdoche, attribute to the robbers what was done only by one of them, as is evident from Luke And this mode of expression ought not to be accounted harsh; for the two Evangelists had no other design than to show that Christ was attacked on every hand by the reproaches of all men, so that even the robbers, who were fast dying, did not spare him. In like manner David, deploring his calamities, exhibits their violence in a strong light by saying, that he is the reproach of all sorts of men, and despised by the people. Now although they leave out the memorable narrative which Luke relates as to the other robber, still there is no inconsistency in their statement, that Christ was despised by all, down to the very robbers; for they do not speak of particular individuals, but of the class itself. Let us now, therefore, come to what is stated by Luke

Luke 23:39. And one of the malefactors. This reproach, which the Son of God endured from the robber, obtained for us among angels the very high honor of acknowledging us to be their brethren. But at the same time, an example of furious obstinacy is held out to us in this wretched man, since even in the midst of his torments he does not cease fiercely to foam out his blasphemies. Thus desperate men are wont to take obstinate revenge for the torments which they cannot avoid.² And although he upbraids Christ with not being able to save either himself or others, yet this objection is directed against God himself; just as wicked men, when they do not obtain what they wish, would willingly tear God from heaven. They ought, indeed, to be tamed to humility by strokes; but this shows that the wicked heart, which no punishments can bend, is hard like iron.

40. And the other answering. In this wicked man a striking mirror of the unexpected and incredible grace of God is held out to us, not only in his being suddenly changed into a new man, when he was near death, and drawn from hell itself to heaven, but likewise in having obtained in a moment the forgiveness of all the sins in which he had been plunged through his whole life, and in having been thus admitted to heaven before the apostles and first-fruits of the new Church. First, then, a remarkable instance of the grace of God shines in the conversion of that man. For it was not by the natural movement of the flesh that he laid aside his fierce cruelty and proud contempt of God, so as to repent immediately, but he was subdued by the hand of God; as the whole of Scripture shows that repentance is His work. And so much the more excellent is this grace, that it came beyond the expectation of all. For who would ever have thought that a robber, in the very article of death, would become not only a devout worshiper of God, but a distinguished teacher of faith and piety to the whole world, so that we too must receive from his mouth the rule of a true and proper confession? Now the first proof which he gave of his repentance was, that he severely reproved and restrained the wicked forwardness of his companion. He then added a second, by humbling himself in open acknowledgment of his crimes, and ascribing to Christ the praise due to his righteousness. Thirdly, he displayed astonishing faith by committing himself and his salvation to the protection of Christ, while he saw him hanging on the cross and near death.

Dost not thou fear God? Though these words are tortured in various ways by commentators, yet the natural meaning of them appears to me to be, What is the meaning of this, that even this condemnation does not compel thee to fear God? For the robber represents it as an additional proof of the hard-heartedness of his companion, that when reduced to the lowest straits, he does not even now begin to fear God. But to remove all ambiguity, it is proper to inform the reader that an impudent and detestable blasphemer, who thought that he might safely indulge in ridicule, is summoned to the judgment-seat of God; for though he had remained all his life unmoved, he ought to have trembled when he saw that the hand of God was armed against him, and that he must soon render an account of all his crimes; It was, therefore, a proof of desperate and diabolical obstinacy, that while God held him bound by the final judgment, he did not even then return to a sound mind; for if there had been the smallest particle of godliness in the heart of that man, he would at least have been constrained to yield to the fear of God. We now perceive the general meaning of his words, that those men, in whom even punishments do not produce amendment, are desperate, and totally destitute of the fear of God.

I interpret the words en to auto krimati to mean not in the same condemnation, but during the condemnation itself;³ as if the robber had said, Since thou art even now in the jaws of death, thou oughtest to be aroused to acknowledge God as thy Judge. Hence, too, we draw a useful doctrine, that those whom punishments do not train to humility do altogether resist God; for they who possess any fear of God must necessarily be overwhelmed with shame, and struck silent.

41. And we indeed justly. As the reproof founded on the condemnation might be thought to apply to Christ, the robber here draws a distinction between the condition of Christ and that of himself and his companion, or he acknowledges, that the punishment which was common to all the three was justly inflicted on him and his companion, but not on Christ, who had been dragged to the punishment of death, not by his own crime, but by the cruelty of enemies. But we ought to remember what I said a little ago, that the robber gave a proof of his repentance, such as God demands from all of us, when he acknowledged that he was now receiving the reward due to his actions. Above all, it ought to be observed, that the severity of the punishment did not hinder him from patiently submitting to dreadful tortures. And, therefore, if we truly repent of our crimes, let us learn to confess them willingly and without hypocrisy, whenever it is necessary, and not to refuse the disgrace which we have deserved. For the only method of burying our sins before God and before angels is, not to attempt to disguise them before men by vain excuses. Again, among the various coverings on which hypocrisy seizes, the most frequent of all is, that every one draws in others along with himself, that he may excuse himself by their example The robber, on the other hand, is not less eager to maintain the innocence of Christ, than he is frank and open in condemning himself and his companion.

42. Lord, remember me. I know not that, since the creation of the world, there ever was a more remarkable and striking example of faith; and so much the greater admiration is due to the grace of the Holy Spirit, of which it affords so magnificent a display. A robber, who not only had not been educated in the school of Christ, but, by giving himself up to execrable murders, had endeavored to extinguish all sense of what was right, suddenly rises higher than all the apostles and the other disciples whom the Lord himself had taken so much pains to instruct; and not only so, but he adores Christ as a King while on the gallows, celebrates his kingdom in the midst of shocking and worse than revolting abasement, and declares him, when dying, to be the Author of life. Even though he had formerly possessed right faith, and heard many things about the office of Christ, and had even been confirmed in it by his miracles, still that knowledge might have been overpowered by the thick darkness of so disgraceful a death. But that a person, ignorant and uneducated, and whose mind was altogether corrupted, should all at once, on receiving his earliest instructions, perceive salvation and heavenly glory in the accursed cross, was truly astonishing. For what marks or ornaments of royalty did he see in Christ, so as to raise his mind to his kingdom? And, certainly, this was, as it were, from the depth of hell to rise above the heavens. To the flesh it must have appeared to be fabulous and absurd, to ascribe to one who was rejected and despised, (Isaiah 53:3) whom the world could not endure, an earthly kingdom more exalted than all the empires of the world. Hence we infer how acute must have been the eyes of his mind, by which he beheld life in death, exaltation in ruin, glory in shame, victory in destruction, a kingdom in bondage.

Now if a robber, by his faith, elevated Christ—while hanging on the cross, and, as it were, overwhelmed with cursing—to a heavenly throne, woe to our sloth⁴, if we do not behold him with reverence while sitting at the right hand of God; if we do not fix our hope of life on his resurrection; if our aim is not towards heaven where he has entered. Again, if we consider, on the other hand, the condition in which he was, when he implored the compassion of Christ, our admiration of his faith will be still heightened. With a mangled body, and almost dead, he is looking for the last stroke of the executioner and yet he relies on the grace of Christ alone. First, whence came his assurance of pardon, but because in the death of Christ, which all others look upon as detestable, he beholds a sacrifice of sweet savor, efficacious for expiating the sins of the world.⁵ And when he courageously disregards his tortures, and is even so forgetful of himself, that he is carried away to the hope and desire of the hidden life, this goes far beyond the human faculties. From this teacher, therefore, whom the Lord has appointed over us to humble the pride of the flesh, let us not be ashamed to learn the mortification of the flesh, and patience, and elevation of faith, and steadiness of hope, and ardor of piety; for the more eagerly any man follows him, so much the more nearly will he approach to Christ.

43. Verily I tell thee. Though Christ had not yet made a public triumph over death, still he displays the efficacy and fruit of his death in the midst of his humiliation. And in this way he shows that he never was deprived of the power of his kingdom; for nothing more lofty or magnificent belongs to a divine King,⁶ than to restore life to the dead. So then, Christ, although, struck by the hand of God, he appeared to be a man utterly abandoned, yet as he did not cease to be the Savior of the world, he was always endued with heavenly power for fulfilling his office. And, first, we ought to observe his inconceivable readiness in so kindly receiving the robber without delay, and promising to make him a partaker⁷ of a happy life. There is therefore no room to doubt that he is prepared to admit into his kingdom all, without exception, who shall apply to him. Hence we may conclude with certainty that we shall be saved, provided that he remember us; and it is impossible that he shall forget those who commit to him their salvation.

But if a robber found the entrance into heaven so easy, because, while he beheld on all sides ground for total despair, he relied on the grace of Christ; much more will Christ, who has now vanquished death, stretch out his hand to us from his throne, to admit us to be partakers of life. For since Christ has nailed to his cross the handwriting which was opposed to us, (Colossians 2:14,) and has destroyed death and Satan, and in his resurrection has triumphed over the prince of the world, (John 12:31,) it would be unreasonable to suppose that the passage from death to life will be more laborious and difficult to us than to the robber. Whoever then in dying shall commit to Christ, in true faith, the keeping of his soul, will not be long detained or allowed to languish in suspense; but Christ will meet his prayer with the same kindness which he exercised towards the robber. Away, then, with that detestable contrivance of the Sophists about retaining the punishment when the guilt is removed; for we see how Christ, in acquitting him from condemnation, frees him also from punishment. Nor is this inconsistent with the fact, that the robber nevertheless endures to the very last the punishment which had been pronounced upon him; for we must not here imagine any compensation which serves the purpose of satisfaction for appeasing the judgment of God, (as the Sophists dream,) but the Lord merely trains his elect by corporal punishments to displeasure and hatred of sin. Thus, when the robber has been brought by fatherly discipline to self-denial Christ receives him, as it were, into his bosom, and does not send him away to the fire of purgatory.

We ought likewise to observe by what keys the gate of heaven was opened to the robber; for neither papal confession nor satisfactions are here taken into account, but Christ is satisfied with repentance and faith, so as to receive him willingly when he comes to him. And this confirms more fully what I formerly suggested, that if any man disdain to abide by the footsteps of the robber, and to follow in his path, he deserves everlasting destruction, because by wicked pride he shuts against himself the gate of heaven. And, certainly, as Christ has given to all of us, in the person of the robber, a general pledge of obtaining forgiveness, so, on the other hand, he has bestowed on this wretched man such distinguished honor, in order that, laying aside our own glory, we may glory in nothing but the mercy of God alone. If each of us shall truly and seriously examine the subject, we shall find abundant reason to be ashamed of the prodigious mass of our crimes, so that we shall not be offended at having for our guide and leader a poor wretch, who obtained salvation by free grace. Again, as the death of Christ at that time yielded its fruit, so we infer from it that souls, when they have departed from their bodies, continue to live; otherwise the promise of Christ, which he confirms even by an oath, would be a mockery.

Today shalt thou be with me in paradise. We ought not to enter into curious and subtle arguments about the place of paradise. Let us rest satisfied with knowing that those who are engrafted by faith into the body of Christ are partakers of that life, and thus enjoy after death a blessed and joyful rest, until the perfect glory of the heavenly life is fully manifested by the coming of Christ.

One point still remains. What is promised to the robber does not alleviate his present sufferings, nor make any abatement of his bodily punishment. This reminds us that we ought not to judge of the grace of God by the perception of the flesh; for it will often happen that those to whom God is reconciled are permitted by him to be severely afflicted. So then, if we are dreadfully tormented in body, we ought to be on our guard lest the severity of pain hinder us from tasting the goodness of God; but, on the contrary, all our afflictions ought to be mitigated and soothed by this single consolation, that as soon as God has received us into his favor, all the afflictions which we endure are aids to our salvation. This will cause our faith not only to rise victorious over all our distresses, but to enjoy calm repose amidst the endurance of sufferings.

45. Now from the sixth hour there was darkness over the whole land⁸ till the ninth hour. 46. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me? 47. And some of those who were standing by, when they heard it, said, He calleth Elijah. 48. And immediately one of them ran, and took a sponge, and filled it with vinegar, and fastened it to a reed, and gave him to drink. 49. But others said, Let him alone, let us see if Elijah will come to save him. 50. And Jesus having again cried with a loud voice, gave up his spirit. 51. And, lo, the veil of the temple was rent in two from the top to the bottom; and the earth trembled, and the rocks were split, 52. And graves were opened, and many bodies of the saints who had slept arose, 53. And came out of their graves, after his resurrection, and came into the holy city and appeared to many. 54. Now the centurion, and they who were with him guarding Jesus, when they saw the earthquake, and those things which were done, were exceedingly terrified, saying, Truly this was the Son of God. 55. And there were there many women looking on at a distance, who had followed Jesus from Galilee, ministering to him: 56. Among whom were Mary Magdalene, and Mary, the mother of James and Joses, and the mother of Zebedee's sons.

33. But when the sixth hour was come, there was darkness over all the land⁹ till the ninth hour. 34. And the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, when interpreted, My God, my God, why hast thou forsaken me? 35. And some of those who were standing by, when they heard it, said, Lo, he calleth for Elijah. 36. And some one ran, and filled a sponge with vinegar, and fastened it to a reed, and held it out to him to drink, saying, Let him alone, let us see if Elijah will come to take him down. 37. And Jesus, having uttered a loud voice, expired. 38. And the veil of the temple was rent in two from the top to the bottom. 39. And when the centurion, who was standing opposite to him, saw that he thus expired after crying aloud, he said, Certainly this man was the Son of God. 40. And there were also women looking on from a distance, among whom was Mary Magdalene, and Mary, the mother of James the less and of Joses, and of Salome; 41. (Who also, when he was in Galilee, had followed him, and ministered to him,) and many others, who had also gone up with him to Jerusalem.

44. Now it was about the sixth hour; and there was darkness over all the land¹⁰ till the ninth hour. 45. And the sun was darkened, and the veil of the temple was rent in the midst. 46. And Jesus having cried with a loud voice, said, Father into thy hands I commit my spirit. And having said this, he expired. 47. And when the centurion saw what happened, he glorified God, saying, Certainly this was a righteous man. 48. And all the multitudes who were present at that spectacle, when they saw what was done, returned, smiting their breasts. 49. And all his acquaintances, and the women who had followed him from Galilee, stood at a distance, beholding these things.

Matthew 27:45. Now from the sixth hour. Although in the death of Christ the weakness of the flesh concealed for a short time the glory of the Godhead, and though the Son of God himself was disfigured by shame and contempt, and, as Paul says, was emptied, (Philippians 2:7) yet the heavenly Father did not cease to distinguish him by some marks, and during his lowest humiliation prepared some indications of his future glory, in order to fortify the minds of the godly against the offense of the cross. Thus the majesty of Christ was attested by the obscuration of the sun, by the earthquake, by the splitting of the rocks, and the rending of the veil, as if heaven and earth were rendering the homage which they owed to their Creator.

But we inquire, in the first place, what was the design of the eclipse of the sun? For the fiction of the ancient poets in their tragedies, that the light of the sun is withdrawn from the earth whenever any shocking crime is perpetrated, was intended to express the alarming effects of the anger of God; and this invention unquestionably had its origin in the ordinary feelings of mankind. In accordance with this view, some commentators think that, at the death of Christ, God sent darkness as a Mark of detestation, as if God, by bringing darkness over the sun, hid his face from beholding the blackest of all crimes. Others say that, when the visible sun was extinguished, it pointed out the death of the Sun of righteousness. Others choose to refer it to the blinding of the nation, which followed shortly afterwards. For the Jews, by rejecting Christ, as soon as he was removed from among them, were deprived of the light of heavenly doctrine, and nothing was left to them but the darkness of despair.

I rather think that, as stupidity had shut the eyes of that people against the light, the darkness was intended to arouse them to consider the astonishing design of God in the death of Christ. For if they were not altogether hardened, an unusual change of the order of nature must have made a deep impression on their senses, so as to look forward to an approaching renewal of the world. Yet it was a terrific spectacle which was exhibited to them, that they might tremble at the judgment of God. And, indeed, it was an astonishing display of the wrath of God that he did not spare even his only begotten Son, and was not appeased in any other way than by that price of expiation.

As to the scribes and priests, and a great part of the nation, who paid no attention to the eclipse of the sun, but passed it by with closed eyes, their amazing madness ought to strike us with horror;¹¹ for they must have been more stupid than brute beasts, who when plainly warned of the severity of the judgment of heaven by such a miracle, did not cease to indulge in mockery. But this is the spirit of stupidity and of giddiness with which God intoxicates the reprobate, after having long contended with their malice. Meanwhile, let us learn that, when they were bewitched by the enchantments of Satan, the glory of God, however manifest, was afterwards hidden from them, or, at least, that their minds were darkened, so that, seeing they did not see, (Matthew 13:14.) But as it was a general admonition, it ought also to be of advantage to us, by informing us that the sacrifice by which we are redeemed was of as much importance as if the sun had fallen from heaven, or if the whole fabric of the world had fallen to pieces; for this will excite in us deeper horror at our sins.

As to the opinion entertained by some who make this eclipse of the sun extend to every quarter of the world, I do not consider it to be probable. For though it was related by one or two authors, still the history of those times attracted so much attention, that it was impossible for so remarkable a miracle to be passed over in silence by many other authors, who have described minutely events which were not so worthy of being recorded. Besides, if the eclipse had been universal throughout the world, it would have been regarded as natural, and would more easily have escaped the notice of men.¹² But when the sun was shining elsewhere, it was a more striking miracle that Judea was covered with darkness.

46. And about the ninth hour Jesus cried. Though in the cry which Christ uttered a power more than human was manifested, yet it was unquestionably drawn from him by intensity of sorrow. And certainly this was his chief conflict, and harder than all the other tortures, that in his anguish he was so far from being soothed by the assistance or favor of his Father, that he felt himself to be in some measure estranged from him. For not only did he offer his body as the price of our reconciliation with God, but. in his soul also he endured the punishments due to us; and thus he became, as Isaiah speaks, a man of sorrows, (53:3.) Those interpreters are widely mistaken who, laying aside this part of redemption, attended solely to the outward punishment of the flesh; for in order that Christ might satisfy for us,¹³ it was necessary that he should be placed as a guilty person at the judgment-seat of God. Now nothing is more dreadful than to feel that God, whose wrath is worse than all deaths, is the Judge. When this temptation was presented to Christ, as if, having God opposed to him, he were already devoted to destruction, he was seized with horror, which would have been sufficient to swallow up a hundred times all the men in the world; but by the amazing power of the Spirit he achieved the victory. Nor is it by hypocrisy, or by assuming a character, that he complains of having been forsaken by the Father. Some allege that he employed this language in compliance with the opinion of the people, but this is an absurd mode of evading the difficulty; for the inward sadness of his soul was so powerful and violent, that it forced him to break out into a cry. Nor did the redemption which he accomplished consist solely in what was exhibited to the eye, (as I stated a little ago,) but having undertaken to be our surety, he resolved actually to undergo in our room the judgment of God.

But it appear absurd to say that an expression of despair escaped Christ. The reply is easy. Though the perception of the flesh would have led him to dread destruction, still in his heart faith remained firm, by which he beheld the presence of God, of whose absence he complains. We have explained elsewhere how the Divine nature gave way to the weakness of the flesh, so far as was necessary for our salvation, that Christ might accomplish all that was required of the Redeemer. We have likewise pointed out the distinction between the sentiment of nature and the knowledge of faith; and, there ore, the perception of God's estrangement from him, which Christ had, as suggested by natural feeling, did not hinder him from continuing to be assured by faith that God was reconciled to him. This is sufficiently evident from the two clauses of the complaint; for, before stating the temptation, he begins by saying that he betakes himself to God as his God, and thus by the shield of faith he courageously expels that appearance of forsaking which presented itself on the other side. In short, during this fearful torture his faith remained uninjured, so that, while he complained of being forsaken, he still relied on the aid of God as at hand.

That this expression eminently deserves our attention is evident from the circumstance, that the Holy Spirit, in order to engrave it more deeply on the memory of men, has chosen to relate it in the Syriac language;¹⁴ for this has the same effect as if he made us hear Christ himself repeating the very words which then proceeded from his mouth. So much the more detestable is the indifference of those who lightly pass by, as a matter of jesting, the deep sadness and fearful trembling which Christ endured. No one who considers that Christ undertook the office of Mediator on the condition of suffering our condemnation, both in his body and in his soul, will think it strange that he maintained a struggle with the sorrows of death, as if an offended God had thrown him into a whirlpool of afflictions.

47. He calleth Elijah. Those who consider this as spoken by the soldiers, ignorant and unskilled in the Syriac language, and unacquainted with the Jewish religion, and who imagine that the soldiers blundered through a resemblance of the words, are, in my opinion, mistaken. I do not think it at all probable that they erred through ignorance, but rather that they deliberately intended to mock Christ, and to turn his prayer into an occasion of slander. For Satan has no method more effectual for ruining the salvation of the godly, than by dissuading them from calling on God. For this reason, he employs his agents to drive off from us, as far as he can, the desire to pray. Thus he impelled the wicked enemies of Christ basely to turn his prayer into derision, intending by this stratagem to strip him of his chief armor. And certainly it is a very grievous temptation, when prayer appears to be so far from yielding any advantage to us, that God exposes his name to reproaches, instead of lending a gracious car to our prayers. This ironical language, therefore — or rather this barking of dogs — amounts to saying that Christ has no access to God, because, by imploring Elijah, he seeks relief in another quarter. Thus we see that he was tortured on every hand, in order that, overwhelmed with despair, he might abstain from calling on God, which was, to abandon salvation. But if the hired brawlers of Antichrist, as well as wicked men existing in the Church, are now found to pervert basely by their calumnies what has been properly said by us, let us not wonder that the same thing should happen to our Head. Yet though they may change God into Elijah, when they have ridiculed us to their heart's content, God will at length listen to our groanings, and will show that he vindicates his glory, and punishes base falsehood.

48. And immediately one ran. As Christ had once refused to drink, it may be conjectured with probability, that it was repeatedly offered to him for the sake of annoyance; though it is also not improbable that the vinegar was held out to him in a cup before he was raised aloft, and that a sponge was afterwards applied to his mouth, while he was hanging on the cross.

Mark 15:36. Saying, Let him alone, let us see if Elijah will come to save him. Mark relates these words as having been spoken by the soldier, while holding out the vinegar; but Matthew tells us that others used the same language. There is no inconsistency here, however; for it is probable that the jeering was begun by one person, but was eagerly seized by others, and loudly uttered by the multitude. The phrase, let him alone, appears to have implied not restraint, but ridicule; accordingly, the person who first mocked Christ, ironically addressing his companions, says, Let us see if Elijah will come. Others quickly followed, and every one sung the same song to his next neighbor, as usually happens with men who are agreed about any course. Nor is it of any importance to inquire if it was in the singular or plural number; for in either case the meaning is the same, the word being used in place of an interjection, as if they had said, Hush! Hush!

Matthew 27:50. Jesus having again cried with a loud voice. Luke, who makes no mention of the former complaint, repeats the words of this second cry, which Matthew and Mark leave out. He says that Jesus cried, Father, into thy hands I commit my spirit; by which he declared that, though he was fiercely attacked by violent temptations, still his faith was unshaken, and always kept its ground unvanquished. For there could not have been a more splendid triumph than when Christ boldly expresses his assurance that God is the faithful guardian of his soul, which all imagined to be lost. But instead of speaking to the deaf, he betook himself directly to God, and committed to his bosom the assurance of his confidence. He wished, indeed, that men should hear what he said; but though it might be of no avail to men, he was satisfied with having God alone as his witness. And certainly there is not a stronger or more decided testimony of faith than when a pious man—perceiving himself attacked on every hand:, so that he finds no consolation on the part of men—despises the madness of the whole world, discharges his sorrows and cares into the bosom of God, and rests in the hope of his promises.

Though this form of prayer appears to be borrowed from Psalm 31:5, yet I have no doubt that he applied it to his immediate object, according to present circumstances; as if he had said, "I see, indeed, O Father, that by the universal voice I am destined to destruction, and that my soul is, so to speak, hurried to and fro; but though, according to the flesh, I perceive no assistance in thee, yet this will not hinder me from committing my spirit into thy hands, and calmly relying on the hidden safeguard of thy goodness." Yet it ought to be observed, that David, in the passage which I have quoted, not only prayed that his soul, received by the hand of God, might continue to be safe and happy after death, but committed his life to the Lord, that, guarded by his protection, he might prosper both in life and in death. He saw himself continually besieged by many deaths; nothing, therefore, remained but to commit himself to the invincible protection of God. Having made God the guardian of his soul, he rejoices that it is safe from all danger; and, at the same time, prepares to meet death with confidence, whenever it shall please God, because the Lord guards the souls of his people even in death. No as the former was taken away from Christ, to commit his soul to be protected by the Father during the frail condition of the earthly life, he hastens cheerfully to death, and desires to be preserved beyond the world; for the chief reason why God receives our souls into his keeping is, that our faith may rise beyond this transitory life.

Let us now remember that it was not in reference to himself alone that Christ committed his soul to the Father, but that he included, as it were, in one bundle all the souls of those who believe in him, that they may be preserved along with his own; and not only so, but by this prayer he obtained authority to save all souls, so that not only does the heavenly Father, for his sake, deign to take them into his custody, but, giving up the authority into his hands, commits them to him to be protected. And therefore Stephen also, when dying, resigns his soul into his hands, saying, Lord Jesus, receive my spirit, (Acts 7:59.) Every one who, when he comes to die, following this example, shall believe in Christ, will not breathe his soul at random into the air, but will resort to a faithful guardian, who keeps in safety whatever has been delivered to him by the Father.

The cry shows also the intensity of the feeling; for there can be no doubt that Christ, out of the sharpness of the temptations by which he was beset, not without a painful and strenuous effort, broke out into this cry. And yet he likewise intended, by this loud and piercing exclamation, to assure us that his soul would be safe and uninjured by death, in order that we, supported by the same confidence, may cheerfully depart from the frail hovel of our flesh.

51. And, lo, the veil of the temple was rent. When Luke blends the rending of the veil with the eclipse of the sun, he inverts the order; for the Evangelists, as we have frequently seen, are not careful to mark every hour with exactness. Nor was it proper that the veil should be rent, until the sacrifice of expiation had been completed; for then Christ, the true and everlasting Priest, having abolished the figures of the law, opened up for us by his blood the way to the heavenly sanctuary, that we may no longer stand at a distance within the porch, but may freely advance into the presence of God. For so long as the shadowy worship lasted,¹⁵ a veil was hung up before the earthly sanctuary, in order to keep the people not only from entering but from seeing it, (Exodus 26:33; 2 Chronicles 3:14.) Now Christ, by blotting out the handwriting which was opposed to us, (Colossians 2:14,) removed every obstruction, that, relying on him as Mediator, we may all be a royal priesthood, (1 Peter 2:9.) Thus the rending of the veil was not only an abrogation of the ceremonies which existed under the law, but was, in some respects, an opening of heaven, that God may now invite the members of his Son to approach him with familiarity.

Meanwhile, the Jews were informed that the period of abolishing outward sacrifices had arrived, and that the ancient priesthood would be of no farther use; that though the building of the temple was left standing, it would not be necessary to worship God there after the ancient custom; but that since the substance and truth of the shadows had been fulfilled, the figures of the law were changed into spirit. For though Christ offered a visible sacrifice, yet, as the Apostle tells us (Hebrews 9:14) it must be viewed spiritually, that we may enjoy its value and its fruit. But it was of no advantage to those wretched men that the outward sanctuary was laid bare by the rending of the veil, because the inward veil of unbelief, which was in their hearts,¹⁶ hindered them from beholding the saving light.

And the earth trembled, and the rocks were split. What Matthew adds about the earthquake and the splitting oft he rocks, I think it probable, took place at the same time. In this way not only did the earth bear the testimony to its Creator, but it was even called as a witness against the hard-heartedness of a perverse nation; for it showed how monstrous that obstinacy must have been on which neither the earthquake nor the splitting of the rocks made any impression.

52 And graves were opened. This was also a striking miracle, by which God declared that his Son entered into the prison of death, not to continue to be shut up there, but to bring out all who were held captive. For at the very time when the despicable weakness of the flesh was beheld in the person of Christ, the magnificent and divine energy of his death penetrated even to hell. This is the reason why, when he was about to be shut up in a sepulcher, other sepulchers were opened by him. Yet it is doubtful if this opening of the graves took place before his resurrection; for, in my opinion, the resurrection of the saints, which is mentioned immediately afterwards, was subsequent to the resurrection of Christ. There is no probability in the conjecture of some commentators that, after having received life and breath, they remained three days concealed in their graves. I think it more probable that, when Christ died, the graves were immediately opened: and that, when he rose, some of the godly, having received life, went out of their graves, and were seen in the city. For Christ is called the first-born from the dead, (Colossians 1:18,) and the first-fruits of those who rise, (1 Corinthians 15:20,) because by his death he commenced, and by his resurrection he completed, a new life; not that, when he died, the dead were immediately raised, but because his death was the source and commencement of life. This reason, therefore, is fully applicable, since the opening of the graves was the presage of a new life, that the fruit or result appeared three days afterwards, because Christ, in rising from the dead, brought others along with him out of their graves as his companions. Now by this sign it was made evident, that he neither died nor rose again in a private capacity, but in order to shed the odor of life on all believers.

But here a question arises. Why did God determine that only some should arise, since a participation in the resurrection of Christ belongs equally to all believers? I reply: As the time was not fully come when the whole body of the Church should be gathered to its Head, he exhibited in a few persons an instance of the new life which all ought to expect. For we know that Christ was received into heaven on the condition that the life of his members should still be hid, (Colossians 3:3,) until it should be manifested by his coming. But in order that the minds of believers might be more quickly raised to hope, it was advantageous that the resurrection, which was to be common to all of them, should be tasted by a few.

Another and more difficult question is, What became of those saints afterwards? For it would appear to be absurd to suppose that, after having been once admitted by Christ to the participation of a new life, they again returned to dust. But as this question cannot be easily or quickly answered, so it is not necessary to give ourselves much uneasiness about a matter which is not necessary to be known. That they continued long to converse with men is not probable; for it was only necessary that they should be seen for a short time, that in them, as in a mirror or resemblance, the power of Christ might plainly appear. As God intended, by their persons, to confirm the hope of the heavenly life among those who were then alive, there would be no absurdity in saying that, after having performed this office, they again rested in their graves. But it is more probable that the life which they received was not afterwards taken from them; for if it had been a mortal life, it would not have been a proof of a perfect resurrection. Now, though the whole world will rise again, and though Christ will raise up the wicked to judgment, as well as believers to salvation, yet as it was especially for the benefit of his Church that he rose again, so it was proper that he should bestow on none but saints the distinguished honor of rising along with him.

53. And went into the holy city. When Matthew bestows on Jerusalem the honorable designation of the holy city, he does not intend to applaud the character of its inhabitants, for we know that it was at that time full of all pollution and wickedness, so that it was rather a den of robbers, (Jeremiah 7:11.) But as it had been chosen by God, its holiness, which was founded on God's adoption, could not be effaced by any corruptions of men, till its rejection was openly declared. Or, to express it more briefly, on the part of man it was profane, and on the part of God it was holy, till the destruction or pollution of the temple, which happened not long after the crucifixion of Christ.

54. Now the centurion. As Luke mentions the lamentation of the people, the centurion and his soldiers were not the only persons who acknowledged Christ to be the Son of God; but the Evangelists mention this circumstance respecting him for the purpose of heightening their description: for it is wonderful that an irreligious man, who had not been instructed in the Law, and was ignorant of true religion, should form so correct a judgment from the signs which he beheld. This comparison tends powerfully to condemn the stupidity of the city; for it was an evidence of shocking madness, that when the fabric of the world shook and trembled, none of the Jews were affected by it except the despised rabble. And yet, amidst such gross blindness, God did not permit the testimonies which he gave respecting his Son to be buried in silence. Not only, therefore, did true religion open the eyes of devout worshippers of God to perceive that from heaven God was magnifying the glory of Christ, but natural understanding compelled foreigners, and even soldiers, to confess what they had not learned either from the law or from any instructor.

When Mark says that the centurion spoke thus, because Christ, when he had uttered a loud voice, expired, some commentators think that he intends to point out the unwonted strength which remained unimpaired till death; and certainly, as the body of Christ was almost exhausted of blood, it could not happen, in the ordinary course of things, that the sides and the lungs should retain sufficient rigor for uttering so loud a cry. Yet I rather think that the centurion intended to applaud the unshaken perseverance of Christ in calling on the name of God. Nor was it merely the cry of Christ that led the centurion to think so highly of him, but this confession was extorted from him by perceiving that his extraordinary strength harmonized with heavenly miracles.

The words, he feared God,¹⁷ must not be so explained as if he had fully repented.¹⁸ It was only a sudden and transitory impulse, as it frequently happens, that men who are thoughtless and devoted to the world are struck with the fear of God, when he makes an alarming display of his power; but as they have no living root, indifference quickly follows, and puts an end to that feeling. The centurion had not undergone such a change as to dedicate himself to God for the remainder of his life, but was only for a moment the herald of the divinity of Christ.

When Luke represents him as saying no more than certainly this was a righteous man, the meaning is the same as if he had plainly said that he was the Son of God, as it is expressed by the other two Evangelists. For it had been universally reported that Christ was put to death, because he declared himself to be the Son of God. Now when the centurion bestows on him the praise of righteousness, and pronounces him to be innocent, he likewise acknowledges him to be the Son of God; not that he understood distinctly how Christ was begotten by God the Father, but because he entertains no doubt that there is some divinity in him, and, convinced by proofs, holds it to be certain that Christ was not an ordinary man, but had been raised up by God.

As to the multitudes, by striving their breasts, they expressed the dread of punishment for a public crime, because they felt that public guilt had been contracted by an unjust and shocking murder.¹⁹ But as they went no farther, their lamentation was of no avail, unless, perhaps, in some persons it was the commencement or preparation of true repentance. And since nothing more is described to us than the lamentation which God drew from them to the glory of his Son, let us learn by this example, that it is of little importance, or of no importance at all, if a man is struck with terror, when he sees before his eyes the power of God, until, after the astonishment has been abated, the fear of God remains calmly in his heart.

55. And there were also many women there. I consider this to have been added in order to inform us that, while the disciples had fled and were scattered in every direction, still some of their company were retained by the Lord as witnesses. Now though the Apostle John did not depart from the cross, yet no mention is made of him; but praise is bestowed on the women alone, who accompanied Christ till death, because their extraordinary attachment to their Master was the more strikingly displayed, when the men fled trembling. For they must have been endued with extraordinary strength of attachment, since, though they could render him no service, they did not cease to treat him with reverence, even when exposed to the lowest disgrace. And yet we learn fromLuke that all the men had not fled; for he says that all his acquaintances stood at a distance. But not without reason do the Evangelists bestow the chief praise on the women, for they deserved the preference above the men. In my opinion, the implied contrast suggests a severe reproof of the apostles. I speak of the great body of them; for since only one remained, the three Evangelists, as I mentioned a little ago, take no notice of him. It was in the highest degree disgraceful to chosen witnesses to withdraw from that spectacle on which depended the salvation of the world. Accordingly, when they afterwards proclaimed the gospel, they must have borrowed from women the chief portion of the history. But if a remedy had not been miraculously prepared by Providence against a great evil, they would have deprived themselves, and us along with them, of the knowledge of redemption.

At first sight, we might think that the testimony of the women does not possess equal authority; but if we duly consider by what power of the Spirit they were supported against that temptation, we shall find that there is no reason why our faith should waver, since it rests on God, who is the real Author of their testimony.²⁰ Yet let us observe, that it proceeded from the inconceivable goodness of God, that even to us should come that gospel which speaks of the expiation by which God has been reconciled to us. For during the general desertion of those who ought to have run before others, God encouraged some, out of the midst of the flock, who, recovering from the alarm, should be witnesses to us of that history, without the belief of which we cannot be saved. Of the women themselves, we shall presently have another opportunity of saying something. At present, it may be sufficient to take a passing notice of one point, that their eagerness for instruction led them to withdraw from their country, and constantly to learn from the lips of Christ, and that they spared neither toil nor money, provided that they might enjoy his saving doctrine.