Matthew 27:54

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

The wording sufficiently shews that the veil was rent just when He gave up the ghost. If he had not added, "And, lo!" but had merely said, "And the veil of the temple was rent,: it would have been uncertain whether Matthew and Mark had not inserted it here out of its place as they recollected, and Luke had observed the right order, who having said, "And the sun was darkened," adds, "And the veil of the temple was rent in twain;" [Luke 23:45] or, on the contrary, Luke had returned to what they had inserted in its place.

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

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

The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, "The earth quaked, and the rocks rent, and the graves were opened."

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

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

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

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

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

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

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

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

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

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

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

In Mark the third is called Salome.

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

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

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

These (arguments), moreover, (we have advanced) for their sakes who think that they are acting in conformity with Peter’s model, (a model) of which they are ignorant: not as if we slighted the ninth hour, (an hour) which, on the fourth and sixth days of the week, we most highly honour; but because, of those things which are observed on the ground of tradition, we are bound to adduce so much the more worthy reason, that they lack the authority of Scripture, until by some signal celestial gift they be either confirmed or else corrected. …

57. Matthew proceeds thus: “And the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after the resurrection, and went into the holy city, and appeared unto many.” There is no reason to fear that these facts, which have been related only by Matthew, may appear to be inconsistent with the narratives presented by any one of the rest. The same evangelist then continues as follows: “Now when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.” Mark offers this version: “And when the centurion which stood over against Him saw that He so cried out, and gave up the ghost, he said, Truly this was the Son of God.” Luke’s report runs thus: “Now when the centurion saw what was done, he glori …

6. In short, that ye may know that the words refer, not to the necessity of His dying, but to His power, I speak this for the sake of some who, when they hear “His hour was not yet come,” are determined on believing in fate, and their hearts become infatuated; that ye may know, then, that it was His power of dying, recollect the passion, look at Him crucified. While hanging on the tree, He said, “I thirst.” They, having heard this, offered to Him on the cross vinegar by a sponge on a reed. He received it, and said, “It is finished;” and, bowing His head, gave up the ghost. You see His power of dying, that He waited for this, until all things should be fulfilled that had been foretold concerning Him, to take place before His death. …

And indeed this would suffice for the entire refutation of the new Jews, who both deny the Lord and slander the fathers and attempt to deceive all Christians. But since they think they have, in certain parts of the bishop’s letter, pretexts for their slander of him, come let us look at these also, so that even from them the futility of the reasoning may be exposed, and they may at length cease from their blasphemy against the Lord, and at any rate with the soldiers ( Mat. xxvii. 54 ), when they see creation witnessing, confess that truly He is the Son of God, and not one of created things. …

13. For after the vision of the Angels, Jesus came as His own Herald; and the Gospel says, And behold Jesus met them, saying, All hail! and they came and took hold of His feet . They took hold of Him, that it might be fulfilled, I will hold Him, and will not let Him go . Though the woman was weak in body, her spirit was manful. Many waters quench not love, neither do rivers drown it ; He was dead whom they sought, yet was not the hope of the Resurrection quenched. And the Angel says to them again, Fear not ye ; I say not to the soldiers, fear not , but to you; as for them, let them be afraid, that, taught by experience, they may bear witness and say, Truly this was the Son of God ; but you ought not to be afraid, for perfect love casteth out fear . Go, tell His disciples that He is risen ; and the rest. …

20. Mordecai also was persecuted as Jesus was persecuted. Mordecai was persecuted by the wicked Haman; and Jesus was persecuted by the rebellious People. Mordecai by his prayer delivered his people from the hands of Haman; and Jesus by His prayer delivered His people from the hands of Satan. Mordecai was delivered from the hands of his persecutor; and Jesus was rescued from the hands of His persecutors. Because Mordecai sat and clothed himself with sackcloth, he saved Esther and his people from the sword; and because Jesus clothed Himself with a body and was illuminated, He saved the Church and her children from death. Because of Mordecai, Esther was well pleasing to the king, and went in and sat instead of Vashti, who did not do his will; and because of Jesus, the Church is well pleasing to God, and has gone in to the king, instead of the congregation which did not His Will. …