Matthew 27:38

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

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

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

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

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

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

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

Matthew shortly says, "They parted his garments, casting lots;" but John explains more fully how it was done. "The soldiers, when they had crucified him, took his garments, and made four parts, to every soldier a part; and also his coat; now the coat was without seam." [John 19:23]

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

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

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

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

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

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

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

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

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

10. Scripture again witnesses that the space of those three days themselves was not whole and entire, but the first day is counted as a whole from its last part, and the third day is itself also counted as a whole from its first part; but the intervening day, i.e. the second day, was absolutely a whole with its twenty-four hours, twelve of the day and twelve of the night. For He was crucified first by the voices of the Jews in the third hour, when it was the sixth day of the week. Then He hung on the cross itself at the sixth hour, and yielded up His spirit at the ninth hour. But He was buried, “now when the even was come,” as the words of the evangelist express it; which means, at the end of the day. …

51. Matthew continues his narrative in the following terms: “Then were there two robbers crucified with Him, one on the right hand, and another on the left.” Mark and Luke give it also in a similar form. Neither does John raise any question of difficulty, although he has made no mention of those robbers. For he says, “And two other with Him, on either side one, and Jesus in the midst.” But there would have been a contradiction if John had spoken of these others as innocent, while the former evangelists called them robbers.

3. “And they took Jesus,” he says, “and led Him away; and He, bearing His cross, went forth unto the place that is called Calvary, in the Hebrew, Golgotha; where they crucified Him.” Jesus, therefore, went to the place where He was to be crucified, bearing His cross. A grand spectacle! but if it be impiety that is the onlooker, a grand laughing-stock; if piety, a grand mystery: if impiety be the onlooker, a grand demonstration of ignominy; if piety, a grand bulwark of faith: if it is impiety that looketh on, it laughs at the King bearing, in place of His kingly rod, the tree of His punishment; if it is piety, it sees the King bearing the tree for His own crucifixion, which He was yet to affix even on the foreheads of kings, exposed to the contemptuous glances of the impious in connection with that wherein the hearts of saints were thereafter to glory. …