Third section the judgment upon the church itself second picture of judgment

The graves were opened.—Awful, significant phenomenon, introducing the following ghostly phenomenon. The whole forms a type and symbol of the general resurrection and the world’s end, which is seen in its principle in Jesus’ death, and hence is manifested by natural signs. The opening of certain particular graves in the neighborhood of Jerusalem was a special representation of the coming resurrection, particularly of the faithful. But it was typical as well as symbolic, as is evident from the spiritual apparitions which succeeded. [Travellers still point us to extraordinary rents and fissures in the rocks near the supposed or real spot of the crucifixion, as the effects of this earthquake. The Jewish sepulchres, unlike our own, were natural or artificial excavations in rocks, the entrance being closed by a door or a large stone. Hence it may be supposed that, besides the rending of rocks, the stone doors of the graves were removed by the force of the earthquake.—P. S.]

Matthew 27:52. And many bodies of the saints who slept, arose.—There is no ground for the opinion held by Stroth (in Eichhorn’s Repert. Matthew 9:1, p123) and by the, elder Bauer (Bibl. Theol. des Neuen Test. i366), that both verses are interpolated. De Wette: “This surprising statement does not seem to belong to the common evangelical tradition. As even a legendary (mythical) representation, it does not harmonize well with the Messianic belief of that time (it may, to some degree, with the expectation of the first resurrection, Revelation 20:4); and again, we cannot satisfactorily deduce the thing from the fact that a few graves were opened. (See Hase, § 148.) The legend is more fully developed in Evang. Nicodemi, cap17, 18.” Meyer’s view Isaiah, that the symbolical fact of the graves having opened, was transformed into the traditional history that certain persons actually arose; and hence he holds the passage to be an “apocryphal and mythical supplement.” With the one fact, that the graves opened, agrees the other, that after Jesus’ resurrection many believers saw persons who had risen from the grave, who had been delivered from Hades. These two facts became one living unity in the Apostle’s belief regarding the efficacy of Christ’s resurrection. Our text is thus the first germ of the teaching of the Church upon the Descensus Christi ad inferos, the development of which we have even in 1 Peter 3:19; 1 Peter 4:6. The appearance of the bodies may hence be regarded as symbolical; they were the representations of redeemed souls. The death of Christ is accordingly proved at once to be the life^[FN75] of the world; as an atoning death and a triumphant entrance into Hades, it acted upon the spirit-world, quickening especially Old Testament saints; and these quickened saints reacted by manifold annunciations upon the spiritual condition of living saints. Accordingly, it is not miracles of a final resurrection which are here spoken of; but, on the other hand, neither is it a miraculous raising from death, as was that of Lazarus, to live a second life in the present world. In this respect, the order laid down in 1 Corinthians 15:20 continues, according to which Christ is the ἀπαρχή. “According to Epiphanius, Ambrose, Calovius, etc, these dead arose with a glorified body, and ascended with Christ.^[FN76] In Actis Pilati (Thilo, p810) Abraham, Isaac, Jacob, the twelve patriarchs, Noah, are especially named. A different account is found in Evang. Nic.” Meyer. A distinction is made in our text between the effect of the death of Jesus and His resurrection. By His death, the saints are freed from the bonds of Sheol (“their bodies arose”); by His resurrection, their action on this world is restored (“went into the holy city,” etc.).

[There are six resurrections mentioned in the Scriptures as preceding that of Christ, but all of them are only restorations to the present earthly life, viz.: (1) The son of the widow of Sarepta, 1 Kings 17 (2) The Shunamite’s Song of Solomon,, 2 Kings 4 (3) The resurrection caused by the bones of Elisha, 2 Kings 13 (4) The daughter of Jairus, Matthew 9 (5) The son of the widow at Nain, Luke 7 (6) Lazarus, John 11. The translations of Enoch and Elijah from earth to heaven, not being preceded by death, do not belong here. The resurrection mentioned in our passage, if real, was a rehearsal, a sign and seal of the final resurrection to life everlasting, but did not take place till after the resurrection of Christ, μετὰ τὴν ἔγερσιν αὐτοῦ, which must be referred to the preceding ἠγέρθησαν as well as ἐξελθόντες. The rising was the result, not the immediate accompaniment of the opening of the graves, and is mentioned here by Matthew in anticipation, but with the qualifying insertion: after His resurrection, to preven misunderstanding. Christ’s death opened their tombs. His resurrection raised them to life again, that He might be the first-born from the dead (πρωτότοκος τῶν νεκρῶν, Colossians 1:18), and the first-fruits of them that slept (ἀπαρχὴ τῶν κεκοιμηένων, 1 Corinthians 15:20; 1 Corinthians 15:23). Augustine, Theophylact, and others, supposed that these saints died again, while Origen, Jerome, Alford, Owen, Nast, and others, assume that they ascended with Christ to glory. There is also a difference of opinion among commentators, as to the question whether they were patriarchs and other saints of the olden times to whom Jerusalem was indeed a holy city, or saints who lately died and were personally known to some of the living. Owen favors the latter opinion with a doubtful “doubtless,” and specifies Simeon, Hannah, and Zachariah. Dr. Nast adds John the Baptist and Joseph. But in the absence of all Scripture information, it is perfectly useless to speculate on the age and number of these mysterious visitors from the spirit world. So much only appears certain to us, that it was a supernatural and symbolic event which proclaimed the truth that the death and resurrection of Christ was a victory over death and Hades, and opened the door to everlasting life.—P. S.]

Matthew 27:54. Now when the centurion.—The centurion who had presided over the execution. See above.—And they that were with him.—The soldiers on guard, who at the beginning had been thoughtlessly gambling. Mark mentions, as the single witness of Christ’s majesty in dying, this captain, who, along with the captain in Capernaum ( Matthew 8), and the captain Cornelius at Cæsarea ( Acts 10), forms a triumvirate of believing Gentile soldiers, in the evangelic and apostolic histories. But Matthew associates with the centurion, his band; and Luke informs us, the consternation was general, Matthew 27:48. The special testimony belongs, nevertheless, to the centurion.—Saw the earthquake, and what was done.—Not only the destructive effects of the earthquake upon the rocky region of Golgotha, but also the way in which Christ gave up His spirit (Mark and Luke).—Truly this was God’s Son [Θεοδυἱός].—Luke says, a just man. The word of a heathen must not always be taken in a heathen meaning (so Meyer, Heros, demi-god); least of all, here. Heathen became Christians, and their conversion was announced by their Christian confession. Yea, the centurion may easily have been acquainted with Jewish opinions; and so the accusation, Jesus had made Himself Messiah and God’s Song of Solomon, was understood by the captain rather in a Christian sense, of a divine-human holy being, than in a heathen sense of a demi-god. The heathen coloring is exceedingly natural; but the germ is evidently not a superstitious conceit, but a confession of faith. [Alford likewise maintains against Meyer that the centurion used the words in the Jewish sense, and with some idea of what they implied. But the absence of the article before υἱός and the parallel passage in Luke should not be overlooked.—P. S.]

Matthew 27:55-56. And many women were there.—Luke gives us an accurate account of these female disciples, ch Matthew 8:2. They followed the Lord upon His last departure from Galilee, served Him, and supported Him out of their property. Matthew names, 1. Mary Magdalene. She was, judging from her name, a native of Magdala, on the Sea of Gennesareth; and hence she is supposed to have been the sinner who turned unto the Lord in that district, and anointed His feet, Luke 7:37. Out of the Magdalene, according to Mark, seven devils had been driven by Jesus; that Isaiah, He had wrought a miraculous deliverance of an ethical, not of a physical character (see the author’s Leben Jesu, ii2, 730 ff.); and this exactly agrees with the pardon of the great sinner. She is of course to be clearly distinguished from Mary of Bethany ( John 12:1). Meyer says: “מגדלינא is mentioned by the Rabbins (Eisenmenger, Entdecktes Judenthum, i. p277); but this must not be confounded with מגדלא, a female hairdresser, with whom the Talmud identifies the mother of Jesus (Lightfoot, p498).” 2. Mary the mother of James and Joses, that Isaiah, the wife of Alpheus ( John 19:25), sister-in-law of Joseph, and of the mother of Jesus. [?] 3. The mother of Zebedee’s children, i.e, Salome: see Matthew 20:20. She it Isaiah, undoubtedly, who is meant by the sister of Christ’s mother, John 19:25. The Evangelist chooses to name just these without excluding the mother of Jesus, and the other ministering women. “Hence we must reject the unnatural assumption of Chrysostom and Theophylact, which Fritzsche repeated, although Euthym. Zigabenus refuted it, that the mother of Jesus is the same with Mary the mother of James and Joses, Matthew 13:55.” Meyer.

[Matthew and Mark ( Mark 15:40) omit Mary the mother of the Lord, while John ( John 19:25) expressly mentions her first among the women who stood by the cross, but omits Salome, his own mother, unless we assume with Wieseler and Lange that she is intended by “His mother’s (Mary’s) sister,” so that John and James the Elder would be cousins of Jesus. Luke mentions no names, but speaks generally ( Luke 23:49): “And all His acquaintance, and the women that followed Him from Galilee, stood afar off, beholding these things.” To account for the omission of Mary by Matthew and Mark, we must suppose either that she had at that time left the cross with John who took her to his home in obedience to the dying request of the Saviour ( John 19:26), or that there were different groups, the one mentioned by Matthew and Mark consisting only of those who ministered to the wants of our Lord of their substance (διακονοῦσαι αὐτῷ,, Matthew 27:55). There must have been another group of disciples, including John and others, to whom He afterward showed the print of the nails as a proof of His identity. Comp. Luke’s all His acquaintance. The previous flight of the disciples, mentioned Matthew 26:56, does not exclude their return to witness the mighty scenes “afar off.” John certainly was there, according to his own statement. These pious women, who, with the courage of heroes, witnessed the dying moments of their Lord and Master, and sat over against the lonely sepulchre ( Matthew 26:61), are the shining examples of female constancy and devotion to Christ which we now can witness every day in all the churches, and which will never cease. Woman’s love truly is faithful unto death. Women and children form the majority of the Church militant on earth, and, we may infer, also of the Church triumphant in heaven.—P. S.]

DOCTRINAL AND ETHICAL

1. See the preceding remarks.

2. The prevailing point of view from which the Evangelist represents the crucifixion and its agonies, is the fulfilment of the Old Testament types. Hence it is that he twice makes the chief fact merely introductory, which is marked by the use of the participial form, and brings out into prominence some special circumstance as the chief thought by the use of the finite verb1. Καὶ ἐλθόντες εἰς τόπον Γολγ., ἔδωκαν αὐτῷ πιεῖν, κ.τ.λ., Matthew 27:33-34. 2. Σταυρώσαντες δὲ αὐτὸν, διεμερίσυντο, κ.τ.λ., Matthew 27:35.

3. The four chief points in the history of the passion, before us, are: (1) Jesus in the power of the Gentiles: (a) they press a Jew into the service of the cross; (b) they offer their stupefying drink to the Lord while dying; (c) they divide among themselves, and gamble for, His clothes, and guard His corpse; (d) they make the King of the Jews a robber-chief. (2) Jesus in the power of the Jews: (a) the derisive song of the people; (b) Christ blasphemed by the chief of the Jews and the teachers; (c) insulted even by their own dying criminals—He can give us no help. (3) Jesus sinks into apparent hopelessness, and with Him the Jewish and Gentile world, though then it is that He is really victorious: (a) the funeral pall of the world, or the darkening of the noon-day sun; (b) Jesus’ exclamation, or the judgment of death; (c) the last disappointed chiliastic expectation of help from Elijah here; (d) the last cry of Jesus, or the dark mystery of redemption. (4) The destruction of the world’s old form, and the signs of redemption and of the new world: (a) the temple service, or the slavery of conscience in this world, removed,—the access to the throne of grace in the Holy of Holies free; (b) the prison of Sheol, or the slavery of the spirits in the other world, removed,—the way of resurrection open; (c) the power of the Gentile tyrannical rule removed,—the Gentile centurion compelled, in his terror of soul, to make a confession of faith; (d) the slavery of women (and of the oppressed classes) removed,—the believing women, in their heroic spirit of faith, free.

4. Simon of Cyrene, an illustration of the fate which befel the Jews after Christ’s crucifixion under Gentile masters. An omen of the maltreatment and shame which were awaiting the Jews at the hands of the Gentile world, but likewise of their end; the Jews are to be excited and compelled by the Gentile world to take up the cross of Christ ( Romans 11). Remarkable issue! Even up to that moment, the Jews still were imagining that they had subjected the Gentiles to themselves in the crucifixion of Christ, while the subjection of the Jew to the Gentile was now really becoming visible.

5. Golgotha, the old world’s accursed place of execution, transformed by Christ into the place of pilgrimage for the new world, and into the new city of Jerusalem.

6. The intoxicating drink, the old world’s remedy in suffering, anguish, and torture, proved by Christ, and rejected by Him with full and clear consciousness. The sympathy of the world with the suffering Christ, the complaint of Christ regarding the world’s consolations; and Hebrews, conscious of a truer comfort, does away with all these unavailing consolations of the old world.

7. The gamblers beneath Christ’s cross changed into confessors of His glory. The heirs of His coal are at the end witnesses of His spirit. The military guard changed beneath His cross into a camp of peace.

8. Christ, the King of the Jews, between the thieves, distinguished as a robber chief, become the royal Saviour and Judge of the world. The same title which honored the Lord, was the shame of the Jews.

9. The feast celebration of the unbelievers: (1) The people walk up and down before the cross, and blaspheme; (2) the hierarchical powers mock; (3) the transgressors and despairing are angry, and revile. God, however, condemns: (1) The first in their ignorance, speaking as they do merely from lying hearsay; (2) the second in their raving wit, in that they condemned themselves by openly blaspheming against God, while they imagine that they mock Christ (the bulls of the Romish Church, consigning Christians to perdition); (3) the third in their thoughtlessness, who dream not that redemption is so near; (4) generally, the millennarian expectations, according to which the old world is to be glorified, destitute of salvation though it be. But God, condemning this old world, founds a new world of redemption and salvation.

10. The darkness over the earth.—The indication of that development which this terrestrial cosmos is to pass through, according to the teaching of Scripture. The sign that the earth, and not the sinner only, suffers from the curse ( Genesis 3; Deuteronomy 28); that the earth sympathizes with Christ ( Zechariah 11); the presage of the earth’s final (eschatological) death and victory ( Matthew 24).

11. Eli, Eli.—The darkness which spread over the heavens was a visible representation of the state of Christ’s soul during this period of silent suffering upon the cross. The bodily effects of the crucifixion began at this time to cease. The inflammation arising from the wounds in His hands and feet, the lacerated brow and back stretched on the cross, and the inner fire of the fever, consumed His strength. The great interruption in the flow of blood, which formerly circulated so peacefully, weighed down His head, oppressed His heart, and took from Him the joyous feeling of life; and, suffering these agonies, the Lord hung during the long weary hours beneath the heaven’s mourning blackness. At last the dizziness experienced before fainting must begin to make itself felt,—that condition in which consciousness commences to dream, to reel, to be lost, and then returning, to behold the awful apparitions presented by the imagination. This is a state in which we see how near death is related to madness. Jesus was experiencing the approach of death. He was “tasting” death,—tasting death as only that holy and pure Life could taste death. But in this His death, He felt the death of mankind; and in this death of mankind, their condemnation to death. This experience He adopted as His own, receiving it into His own consciousness, and then sanctified it by His loud cry to God: “My God, My God, why hast Thou forsaken Me?” In that cry, His deep, full feeling of that great, full death, was changed into a prayer to God; and so His contest with and victory over death, became the glorification of death by the destruction of its sting: the completion of the atonement. His experience of being forsaken by God is expressed in the words: forsaken Me; His soul’s firm hold on God, in the words: My God, My God! The question: Why, is not the murmuring objection of one in despair, but the question of God’s child and servant; and almost immediately afterward, in the hour that He became conscious of victory, and cried aloud: It is finished, He received the answer through the eternal Spirit. From the beginning of His life He knew this, but in this moment it became a fact of experience, that He gave His life for the life of the world; and this enabled Him to declare soon afterward that all was now completed. We should not, accordingly, look upon this exclamation of Jesus as an exceptional singularity in Christ’s sufferings, but as the real climax, with which judgment changed into, victory, and death, the result of the curse, becomes the glorious redemption. This cry of Jesus, which is in one sense the darkest enigma of His life, becomes, when thus considered, the most distinct and most transparent declaration of the atonement. The doctrine of the personal union of the divine and human natures is as little disturbed by this passage as by the soul-sufferings of Jesus in Gethsemane; for the Evangelist refers to no unholy fear and trembling of His human nature, but to a holy one. But if divinity was really and fully united in Him with humanity, then His divine nature, even in the deepest depths of His human suffering, must be united with His human. And this was manifested here. No alteration was produced in God, however; but the deepest human pain, in other cases called despair, the full feeling of death becomes glorified as the fullest atoning submission.

12. The 22d Psalm.—The numerous points of agreement between this psalm and the history of Christ’s passion, led Tertullian to say that the psalm contained totam Christi passionem. We may regard all the psalms as Messianic in the widest sense, and arrange them into: (1) Such as contain isolated Messianic references; (2) such as are typical of the life, sufferings, and victory of Christ; (3) such as are acknowledged prophecies of the ideal Messiah, and of the Messiah’s kingdom. The 22 d psalm belongs to the second class. For manifestly in it a servant of God under the old economy describes his own unbounded theocratic Messianic sufferings. The representation becomes, without the writer’s knowledge, but truly with the Spirit’s knowledge, typical of the bitter agonies of Christ (comp. the author’s Positive Dogmatik, p673).

13. The curtain in the temple, before the Holy of Holies (see the descriptions of the temple in Winer, etc.).—This curtain was not merely torn in one spot: it was rent into two pieces, from top to bottom. This circumstance signifies that the real atonement was perfected; accordingly, that typical offerings and priestly mediation were done away; that the access to the throne for every believing soul, in the name of the Father, and of the Spirit of Christ, is now quite free. This view we might support from many a Scripture passage ( Romans 3:25; Romans 5:2; the entire Epistle to the Hebrews). And hence, the excitement which takes place in the realm of death, which hitherto was under bondage, is the result, not of Jesus’ mere entrance into the realm of death, but of His entrance into the same in the might of His atoning death. Thus, too, is the idea of spiritual apparitions here realized; but these apparitions are to be entirely distinguished from the appearance of ghosts. See the article Gespenst (Spectre or Ghost) in Herzog’s Real-Encyklopädie.

14. The effects of the atoning death of Jesus: (1) Upon the realm of the dead (beginning of the resurrection); (2) upon the Gentile world (beginning of Confessions); (3) upon the world of the oppressed classes, namely, of women: free communion with Christ, in spirit, suffering, and victory.

15. At the siege of Jerusalem by Titus, the Jews sallied forth from the city in bands to free themselves, and were nailed by the Romans by hundreds to the cross. The cross of redemption cast upon the Jews numberless shadows of itself, as crosses of condemnation.

16. The cross, which to the old world was the symbol of deepest abhorrence, shame, infamy, and perdition, has now become for the new world the symbol of honor, blessing, and redemption. Even the superstition and vanity of the world have adopted this sign. It has risen to be the object of veneration. It is the original form of most of our orders of honor. But the glorification of the cross is the symbol and type of the transformation of death from a curse into salvation.

HOMILETICAL AND PRACTICAL

On the Whole Section.—See the preceding christological reflections.—Christ treated as the slave of mankind: 1. By the Jews, estimated at a slave’s price; 2. by the Gentiles, executed like a slave.—A contemplation of Christ’s-cross: 1. The sufferings of the cross,—(a) on the side of the Gentiles, Matthew 27:32-38; (b) on the side of the Jews, Matthew 27:39-44. 2. The contest on the cross, Matthew 27:45-50 : (a) its reflection in the natural contest between light and darkness; (b) its culmination,—the contest between life and death in the heart of Christ (Eli!); (c) the false explanation (Elijah): (d) the decision (the drink of refreshment, the cry of triumph^[FN77]). 3. The fruits of the cross, Matthew 27:51-56 : (a) symbol of the atonement; (b) of the resurrection; (c) of the conversion of the Gentiles; (d) of the companionship with Christ in suffering and victory.—The cross as the truest exemplification of, and testimony to: 1. Christ’s patience; 2. man’s guilt: 3. God’s grace.^[FN78]—Christ on Golgotha.—The Lord’s silence and utterances in His death-hour: 1. His unbroken silence as regards the impotent hostility of the world2. His holy utterances: (a) His cry of suffering and of victory addressed to God; (b) His cry of awakening and of victory, addressed to men.—The mysteriousness of the atonement: 1. The deep darkness in which its central point is hidden: (a) the conceit of the Gentiles, who imagined that they crucified a transgressor; (b) the mockery and blasphemies of the Jews; (c) the darkening of the sun; (d) the silence of God; (e) the mysterious utterance of Christ Himself; (f) the misinterpretation of His words on the part of men, and the disappointed expectation2. The clear light: (a) the clear and kingly consciousness, which I would not submit to be stupefied, and which would suffer sensibly, free from opiates; (b) the distinct testimony to truth, which shines forth in spite of all the perversions of enemies (the King of the Jews, God’s Song of Solomon, who saved others, who trusted in God, from whom the dying, no more than the living, can free themselves); (c) the instinct of nature, which testifies by its mourning to Jesus’ glory; (d) the freedom and obedience with which Jesus adopts death as His own, and thus conquers; (c) the glorious results of the death of Jesus.—The Lord’s death: 1. The result of the world’s most deadly hate; an unparalleled murder and death2. The result of Christ’s unconquerable love; the all-comprehensive death, in that all died in the One3. The result of God’s grace; it was the world’s redemption (its atonement, deliverance, illumination, sanctification).—The sublimity of the atoning death of Jesus, as it appears: 1. Towering above the most fearful and terrific guilt (blasphemy); 2. overcoming the most terrible temptation (the struggle against abandonment by God); 3. bursting through the most formidable barriers (the feeling of death); 4. displaying boundless and eternal efficacy (extending as far as the highest height of heaven, the depths of Sheol, the depths of the Gentile world, the depths of the human heart).

The Particular Portions.—Christ led to the cross: 1. The way to the cross, the falling cross-bearer; the greatest burden and oppression2. The place of the cross, or Golgotha, the place of a skull, the heaviest ban and curse3. The endurance of the cross the severest agony and shame4. Christ’s companions in crucifixion, the bitterest mockery and derision.—Simon of Cyrene; or, the Prayer of Manasseh, coming from the country, who unconsciously became involved in the history of the cross.—Let us go forth with Him without the camp, bearing His reproach, Hebrews 13:13.—Golgotha, the place of blackest curse, changed into the place of greatest blessing.—Golgotha and its counterparts: 1. The counterparts of its curse: (a) the wilderness; (b) the grave; (c) the battle-field; (d) Sheol; (e) Gehenna2. The counterparts of its blessing: (a) Paradise and Golgotha—Paradise lost and regained, Golgotha present and disappeared; (b) Sinai and Golgotha—the law and the gospel; (c) Moriah^[FN79] and Golgotha—the shadow and the substance; (d) Gethsemane and Golgotha—the sufferings of the soul, and the sufferings of the cross; (e) Olivet and Golgotha—triumph, and suffering changed into the most glorious triumph.—The honors which the blinded people of Israel prepared for their King: 1. The procession of honor (beneath the weight of the cross); 2. the wine of honor (vinegar mingled with gall); 3. the guard of honor (gambling over the booty, His clothes); 4. the seat of honor (the cross); 5. the title of honor (King of robbers).—The intoxicating bowl and its false salvation rejected for the true salvation, which Christ with full consciousness has obtained for us.—The despairing world, and its means of strength.—Christ assures Himself of the clearness of His consciousness, and so of victory.—Soberness the necessary condition of all deliverance, 2 Timothy 2:26.—Moral and physical intoxication, the beginning of destruction; moral (spiritual) and physical soberness the beginning of salvation.—Christ must taste our death, Hebrews 2:9; He preserved a pure taste for that duty.—The visible inheritance left by Jesus, and the inheritance left to His spiritual heirs; 1. The visible inheritance: a booty of Gentile soldiers, an inheritance for which they gamble, cast lots, and squander their time2. The spiritual inheritance: His righteousness, His peace, His word and sacrament.—And sitting down, they watched Him. See how the duty of the military guard changes beneath the cross into a camp of rest, through the spirit of peace, which proceeds from Christ,—The fulfilment of the Old Testament in Christ’s sufferings; or, Christ presented with gall to drink, robbed, the King of the Jews.—Christ between the robbers; or, the beginning of His kingdom: 1. In His power to save; 2. in His power to condemn. —The blasphemy against, and the mockery of, the Crucified One; or, the sins of unbelief and obduracy.—Even the mocking and blaspheming foes of Christ must, against their will, praise Him.—The enthusiasm of derision and its result, the song of scorn: the most matured fruit of death.—The reviling robbers; or, dissatisfaction of the crucified transgressors with the crucified Saviour may issue in two different results: 1. It may lead to an unconditional surrender; 2. or to despair.

The darkening of the earth and the sun, the heavens’ testimony to the dying Jesus. A testimony: 1. That creation is dependent upon Christ’s consciousness; 2. that nature is entirely dependent upon spirit; 3. that the fate of the earth is entirely dependent upon the fate of the kingdom of God.—The last hiding of the holy God from the Crucified One, becomes, through the enduring trust of Christ, a presage of His full revelation.—Eli, Eli; or, the last struggle, and victory in one battle-cry.—Christ’s suspense upon Golgotha, the return and the culmination of His suspense in Gethsemane; 1. The full realization of abandonment; 2. the perfect harmony between His will and that of God.—Christ has altered condemnation to mean deliverance, and has thus given it its true meaning: 1. He changed the death, which sprang from the curse, into salvation; 2. He changed the mourning, which nature in her anger assumed because of Him, into compassion.—The crucified Jesus our trust and peace in the severest trial.—“He calls for Elias;” or, Christ crucified even in His utterances.—The last destruction of worldly expectations of deliverance, the beginning of the true deliverance.—Christ’s thirst slaked by His foes: a sign of His repose after the fight1. In the wilderness, He hungered after He had fought and fully vanquished, and angels ministered unto Him; 2. here he thirsted after the victorious struggle, and His enemies are compelled to minister unto Him.—Jesus receives His last refreshing draught out of the hands of His enemies in token of peace,—in token that His love has vanquished the world’s hate.—Christ’s last cry, though wordless, was doubtless a cry of triumph.—Death was overcome in Christ’s death, and the sun returned.—And lo, the veil rent.—The glorious and saving efficacies of the death of Jesus: 1. Atonement; 2. the dead redeemed, and the right of resurrection given to them; 3. the world’s conversion; 4. the perfection of the heart.—The new order of things instituted by the death of Jesus: 1. Believing suppliants have become priests (the rent veil); 2. the dead arise; 3. Gentile soldiers fear God and confess Christ; 4. women stand beneath the cross, and beside the grave, God’s heroines.—The spiritual apparitions at Jerusalem, a spring flower of the resurrection.—The earthquake at Christ’s death a sign of the world’s fate under the working of Christ; a sign: 1. Of the end of the old world: 2. of the beginning of the new, Haggai 2:6.

Selections from Other Homiletical Commentators

Starke:—Simon of Cyrene, the picture of all believers; for they must bear the cross after Christ, 1 Peter 4:13; Luke 9:23; Galatians 5:24.—If we lovingly help others to bear their cross, we do a good work.—Luther’s margin: Golgotha, the gallows, and the block.—He would not receive the draught, because He would suffer with full understanding, and had still various utteranance to pronounce.—Nova Bibl. Tub.: See how the Life-fountain pants with thirst, to atone for golden wine-goblets, excess, and drunkenness.—We should carefully guard our senses and our reason.—Luther’s margin: The garments of righteousness do not require to be divided, every one employs them whole and altogether.—Hedinger: Christ’s poverty our wealth, His nakedness our covering.—Christ in the midst of the thieves: this figure gives us to see Jesus surrounded by the two bands of soldiers.—He was reckoned with the transgressors.—Suffering is with some a suffering of martyrdom; with others, penance; with others, a self-inflicted punishment, 1 Peter 4:15-16.—Zeisius: Christ’s cruel mocking, the best remedy against the world’s envenomed mocking and derision.—Thou who destroyest the temple! The world has learned in a masterly way to pervert the words of the pious.—What worldlings do not understand of the mysteries of Christ, is to them only matter of contempt, scorn, and ridicule.—The darkness signifies: 1. The power of darkness, of sin, and of death over Him, who is the Sun of Righteousness; 2. the horror of this murder, from which the sun immediately hid his face; 3. that the Sun of Righteousness was darkened to the Jews, and the light of grace withdrawn, John 12:46.—Quesnel: Whosoever will not follow Christ, the light of the world, shall remain in darkness, and shall end by being precipitated into eternal darkness.—That Christ does not here say: My Father, but My God, must have its special reason.—All is dark before His eyes; he cannot know when the end and deliverance should come(?).—We had forsaken God; hence must Christ, again, be forsaken for our sake.—Learn from this example, that both may be true,—united with God, forsaken of God,—when the heart has had no experience of the power of the Spirit, of the divine life, of the sweetness of God’s love, of the hope of eternal glory.—The last cry: He roars when He snatches, as the Lion of the tribe of Judah, the prey from hell.—Luther’s margin: The veil rends: here is the crisis, and an entirely new existence begins, as when the prophet says: “His rest shall be glory,” Isaiah 11:10.—Such a rent reveals: 1. That every shadow would be now, through Christ, distinctly illuminated; 2. that Hebrews, by His, Spirit, would remove every covering and darkness, from the law; 3. that the atonement was complete, so that it was not annually to be repeated; 4. that all had now a ready access to the Father; 5. that all ceremonies had ceased.—Bibl. Wurt.: Heaven, which had been closed, is now once more opened, Hebrews 9:11-12.—The most firm and hard bodies in nature spring asunder; how is it then that man’s heart is so hard?—Christ has deprived death of his power, 2 Timothy 1:10.—The centurion: those who acknowledge God’s mighty works, and fear in consequence, are near conversion.—The women: the grateful forsake not their benefactors in time of need.—Friends and relations should remain united even in suffering.

Gerlach:—In their blindness, the members of the Sanhedrin mocked Him, employing, without willing it, the words of the enemies of the Messiah, from Psalm 22:9, which passed dimly before their mind; and in this manner, the prophecies of this Psalm receive a literal fulfilment. A circumstance which has been often repeated. When Farel stood before the ecclesiastical court in Geneva, and denounced the mass, the president asked the bench: “He has blasphemed God, what further need have we of witness? What think ye?” They all replied: “He is guilty of death.”—Jesus upon the cross lived the 22 d Psalm through, in His body and in His soul. His word: It is finished! points to its conclusion, Matthew 27:24.—The veil, the type of earthly, sinful, mortal human nature, rent,—earth, the theatre of sin, was shattered,—the heathen soldiers (chiefly of the German race, for the Romans had at that time a German legion in Palestine), were deeply impressed by the majesty of Jesus.

Lisco:—Every man mocks in his own way, and hi the terms that come most readily; and so here the scribes revile in the language of Scripture.

Heubner:—He was obedient to the death of the cross.—If Jesus had not trod this path, we had been led to the execution-place of hell.—He was cast out of the city of God, that we might obtain an entrance into the heavenly Jerusalem.—He had carried His cross from youth onwards upon His heart, now He beareth on His shoulders the tree of shame.—If we would have consolation from the cross of Christ, we must determine to enter into the companionship of the cross, by crucifying lusts within, and bearing the cross of shame cast upon us from without.—The highest honor is to bear Christ’s cross.—Golgotha: here the Prince of Life overcame death upon his own territory.—This place was part of the Moriah chain, upon which Isaac was to have been offered up.—The drink: the Christian never betakes himself, when suffering and oppressed with care, to worldly pleasures, sensual enjoyments, intoxication, 1 Timothy 5:23 (the Stoics intoxicated themselves, to deaden their pains).—The world always gives gall to God’s children; Christ has tasted all this bitterness for us.—Why was this mode of death chosen by Christ? 1. It was the most painful and shameful death; (a) the most painful: the body was stretched out, Psalm 22:18, gaping wounds, thirst, exposure to the wind and changing weather; (b) the most shameful: quite naked, the Roman mode of punishing slaves, accursed of the Jews, Deuteronomy 21:23. 2. The most appropriate for revealing Christ’s glory to contemporaries and to posterity, a lingering and visible dying3. He hangs, lifted up on the cross. He draws to Himself the looks of all the world4. He hangs there as the atoning Mediator, typified by the paschal lamb and the brazen serpent: (a) upon a tree. The serpent was to be overcome upon a tree, having overcome the first man upon a tree. (b) Suspended between heaven and earth as Mediator, (c) Set in the pillory in the place of men. He took all up with Himself.—Lavater: Jesus Christ upon the cross, Satan’s greatest triumph, Satan’s greatest defeat: 1. The cross, expressive symbol of self-denial, of self-sacrificing love; 2. the greatest of God’s wonders, the mystery of all mysteries, the holy symbol (the cross in the heavens of the Southern Hemisphere).—Naked and poor did Jesus hang upon the cross, indicating that He renounced all possessions of earth, all honor, all rule, stripped Himself entirely, and hung there an offering consecrated to God, which had all its value in itself alone.—The superscription of the cross is: 1. In the meaning of Pilate, an apparent justification of the Jews; 2. according to God’s intention, a punishment of their vain and selfish Messianic expectations; 3. to all time, a declaration of the true, heavenly, kingly dignity of Jesus.—The blasphemy: a High Priest who wishes to destroy God’s temple, a Saviour who does not save Himself, a Son of God who appeared to be forsaken by God on the cross, seems to us self-contradictory; but a High-Priest who removes the shadow to bring in the religion of the Spirit, a Saviour who offers Himself up, a Son of God who is obedient to His Father even unto death, is to the spiritual eye an object worthy of adoration.—They did not know what to reproach Him with, except His piety, His benevolence, His trust in God.—The one incomparable death. His death-hour was the world’s most sacred hour.—The Roman guard: at last the hour of redemption strikes for many a hardened heart, when it acknowledges the Crucified One.—The soldier, despite his rough exterior, has an open, blunt manner, which keeps him, when moved, from concealing the truth or hardening his heart.

Braune:—The darkness ceased not till Jesus died.—Jesus, the light of the world, which shined in darkness, came to keep souls from darkness: He has finished His work; and the token of this completion we have in the expressive sign of the departing darkness, just as the bow of peace stretched a sign of peace over the falling waters of the deluge.—The dead and crucified Redeemer makes light.—We must renounce with Him the darkness of sin and error.—The following is found in Angelus Silesius: Though Christ were born a thousand times in Bethlehem, and not in thee, thou remainest, nevertheless, eternally lost.—If the cross of Golgotha is not erected in thy heart, it cannot deliver thee from the Evil One.— Mark, that it is to thee of no avail that Christ has risen, if thou continuest lying in sin and the bonds of death.

Good Friday.—See Fr. Strauss: Das ev. Kirchenjahr, p211; Bobertag: Das ev. Kirchenjahr, p150; Brandt: Homilet, Hülfsbuch, 3Bd, 298; Archœological. The Quadragesima, or the forty days of the passion-week, and of Lent, concludes with the Great Week, ἑβδομὰς μεγάλη, hebdomas magna, Septimana major. During this season, there was divine worship daily, morning and evening, much secret meditation, a strict fast was observed, and acts of beneficence performed. It began upon Palm Sunday (κυριακή s. ἡμέρατῶν βα ῒων), dominica palmarum. Among the holy days of this week, the fifth was specially celebrated, ἡ μεγάλη πέμπτη, feria quinta paschœ, as the commemoration of the last Passover, and the institution of the Lord’s Supper (dies cœnœ Domini). All took part in the holy communion, which in some places was held at night, though this was an unusual time. And then, too, occurred the rite of Washing the Feet, introduced by the lesson from John 13:1-15. The origin of the later designation of Green Thursday [Maundy Thursday], dies viridium, is very obscure. Some deduce it from the custom of eating on that day fresh spring vegetables (probably with reference to the bitter herbs of the Israelitish Passover); others from the passage, Psalm 23:2, the green pasture,^[FN80] probably a symbol of the Holy Supper. The sixth day succeeded, παρασκευ ή, ἡ μέρα τοῦ σταυποῦ, dies dominicœ passionis, as a day of humiliation and fasting. The meaning of the German names, Charwoche, Charfreitag (Good Week, Good Friday), is also uncertain; from carus, or χάρις, or the old German form of küren, to choose, or karo, garo, to prepare, to equip; hence=preparation-week, παρασκευή. “The Constit. Apostolicœ; v188, forbid any festivals οὐχ ἑορτῆς, ἀλλὰ πένθους, and enjoin the strictest fast, because this was the day of the Lord’s suffering and death.” The texts were in the rule taken from the last section of the Passion-lesson (from the four Gospels), often from John 18, 19; sometimes Isaiah 52:13-15. Many preachers had no particular text.

Selections from Sermons

Proclus:—As the whole state mourns when the king dies, so to-day the whole creation puts aside its joyous brightness.—O mystery! Christ to the Jews a stumbling-block, to the Greeks folly, but to us the power of God, etc.—Schweizer:—Simon of Cyrene: Am I still a servant through custom, and through compulsion, or am I filled with the freedom and joy of God’s children?—Ahlfeld:—Jesus of Nazareth, the King of the Jews: 1. A king upon the cross; 2. upon the cross a king.—Schultz:—The redemption which Jesus by His death hath purchased for us.—Gentzken:—What is the cross? 1. A mirror: there thou beholdest thy guilt2. A seal of God’s grace and mercy3. A temple of virtue.—Theremin:—It is finished: 1. God’s counsel; 2. the work of Jesus’ love; 3. the good works of His people, finished in Him.—Hossbach:—With what consciousness the dying Saviour looked back upon His finished life.—Mazeroll:—Christ’s death, the completion of His work.—Schuderoff:—Jesus’ exaltation in His deepest humiliation.—Hagenbach:—How Jesus manifested Himself even in His sufferings as the Son of God.—The same:—To this very hour does the quiet congregation of the Lord gather together around His cross, amid all the tumult and bustle of this world (the same feelings, duties, consolation).—Harms:—The death of Christ, the chief lesson of faith, and the chief command to duty.—Nitzsch:—Christ’s crucifixion viewed in connection with other acts of the world, and of worldly wisdom.—Palmer:—Jesus in the midst of robbers: in this we have shown: 1. The Lord’s gentleness and love; 2. the Lord’s glory and judicial authority.—Nitzsch:—The contemplation of the dying Lord makes us of a different mind. It changes: 1. Our secure self-righteousness into repentance; 2. our wicked and despairing thoughts into confidence; 3. our repining into a willing endurance of trial, rich in hope.—Dräseke:—Christ’s struggles, and our struggles.—Bobe:—Behold the Lamb of God!—Florey:—Christ upon the cross: 1. His shame is thy honor; 2. His weakness thy strength; 3. His lamentations thy peace; 4. His death thy life, 1 John 1:6; 1 John 1:9; 1 Corinthians 1:30; 2 Timothy 2:11.—A Knapp:—The great sermon for the world which has gone forth from the cross of Christ: 1. What God preached; 2. what the heavens; 3. the earth; 4. the pious; 5. sinners; 6. the dying Jesus.—Hofacker:—The world-atoning death of Christ in its power and effects.—Gaupp:—What testimony the cross gives unto Jesus.—Kapff:—Consider how our atonement is completed through the death of Jesus.

The Seven Last Words.—The consideration of these words comes in more appropriately in the commentary on Luke and John. See Rambach: Betrachtungen über die sieben letzen Worte Jesu, 1726; Arndt: Die sieben Worte Christi am Kreuz, 1840; Braune: Das Evangelium von Jesus Christus, p425; Brandt: Homilet. Hülfsbuch, vol3 p326; Fr. Krummacher: The Suffering Saviour, 1857; Lange: Auswahl von Gast und Gelegenheitspredigten, 2Ausg. Die sieben letzen Worte, p208 sqq.

[This section is so rich and exhaustive that it would be mere repetition to add the practical reflections of the Fathers and the English commentators, whom we are in the habit of consulting and making contributors to the American edition of this work.—P. S.]