ACC ~ Matthew 27 v27 - 43

OVERVIEW:

Christ is adored even while he is mocked (HILARY OF POITIERS). He bears shame that was due to us (APOLLINARIS). Each of Jesus’ vestments has spiritual significance (HILARY OF POITIERS, APOLLINARIS, ORIGEN, CHROMATIUS). Simon of Cyrene, an outsider who carried Jesus’ cross, represents the spread of faith to the Gentiles (LEO THE GREAT). To another, Simon represents compulsory service due for our salvation (ORIGEN). For yet another, Simon participates in Christ’s great triumph over death by bearing the ultimate emblem of victory, the cross (CHROMATIUS).

In contrast to Adam, who tasted the sweetness of the apple but experienced the bitterness of death, Christ tasted the bitterness of gall but experienced the sweetness of life over death (CHROMATIUS). Gall also contrasts with the wine Jesus drank with his disciples at the Last Supper. Jesus’ garments are the words of Scripture. Those who shook their heads as they passed by blasphemed Jesus but are as transient as heresies (ORIGEN). Christ suffered for all persons (CHRYSOSTOM). He did not come down from the cross so that he might destroy the devil (JEROME). Neither was he willing to save himself by some extraordinary act (ORIGEN).

27:27-31 | Beaten and Mocked

THEY MOCKED HIM

HILARY OF POITIERS: The beaten Lord is dressed in a scarlet robe, a purple cloak and a crown of thorns, and a reed is placed on his right hand. Bending their knees before him, they mock him. Having taken upon himself all the infirmities of our bodies, he is covered with the scarlet blood of all the martyrs destined to reign with him, and he is cloaked with the high honor of the prophets and patriarchs in purple cloth. He is also crowned with thorns, that is, with the former sins of the remorseful Gentiles, so that glory might derive from the destructive and useless things, plaited on his divine head, which they contrive. The sharp points of the thorns aptly pertain to the sins from which a crown of victory is woven for Christ. The reed symbolizes the emptiness and weakness of all those Gentiles, which is held firm in his grasp. His head, moreover, is struck. As I believe, not much harm was done to his head from being struck with the reed; however, the typical explanation for this is that the bodily weakness of the Gentiles that was previously held in Christ’s hand finds comfort now in God the Father, for he is the head. [1] But amid all this, while Christ is mocked, he is being adored. ON MATTHEW 33.3. [2]

[1] 1 Cor 11:3.

[2] SC 258:250-52.

STRIPPED OF THE ROBE

APOLLINARIS: It was not as though those men had the power [to do these deeds]. Rather, it seemed good to God that these events occur for the redemption of humanity. The “Lord of glory” was treated shamefully for us because of the dishonor due to us. He is now glorified while the day of the righteous is always mocked by the ignorant. Since the cloak was tinged with the color of blood, those murdering him dressed him with it, though they did not realize the significance of what they were doing. Instead, they clothed Jesus … in scarlet cloth and bound his hand with the symbol of one of the sons of Tamar and Judah. [1] The cloak itself [represents] the blood shed by the world and by the people in it. The Savior was put to death for the salvation of all. But they who are choked by “worries, wealth and pleasure” have received the word of God but have not borne fruit. [2] They weave thorns together and crown Jesus with them, dishonoring him. … Those who deemed his kingdom to be of little value placed a reed in his right hand. FRAGMENT 139. [3]

[1] Gen 38:1-30. The reference is to the scarlet rope of Rahab (Josh 2:18) and Tamar (Gen 38:27), both traditionally considered symbolic prefigurements of the Passion of Christ. The two examples also appear in the comment to follow (Origen “The Scarlet Robe”).

[2] Lk 8:14.

[3] MKGK 49.

THE SCARLET ROBE

ORIGEN: That scarlet robe was prefigured by the scarlet sign mentioned in Joshua the son of Nun, which Rahab used for her safety, [1] and mentioned in Genesis, [2] which was placed on the hand of one of Tamar’s newborn sons in token of the future Passion of Christ. So now, in taking up the “scarlet robe,” he took upon himself the blood of the world, and in that thorny “crown” plaited on his head he took upon himself the thorns of our sins. As to the robe, it is written that “they stripped him of the scarlet robe.” [3] But as to the crown of thorns, the Evangelists mention nothing further. Apparently they wanted us to determine what happened to that crown of thorns placed on his head and never removed. My belief is that the crown of thorns disappeared from the head of Jesus, so that our former thorns no longer exist now that Jesus has removed them from us once and for all on his own distinguished head. COMMENTARY ON MATTHEW 125. [4]

[1] Josh 2:18.

[2] Gen 38:28.

[3] Cf. Mk 15:20.

[4] GCS 38.2:261-62.

THE REED

ORIGEN: What can be said about the reed they placed “in his right hand”? Here is my explanation: The reed embodied the hollow and fragile scepter that we all were leaning on before we saw it was a bad scepter, for we were trusting in the reed-shaped rod of Egypt or Babylon or some other kingdom opposed to God’s kingdom. [1] Then he took that reed and rod of the fragile kingdom from our hands, to subdue it and break it to pieces on the cross. In place of that reed we once were leaning on, he gave us the scepter of the heavenly kingdom and the rod mentioned in Scripture: “The rod of justice, the rod of your kingdom.” [2] In other words, the rod that chastens those who need to be chastened, as the apostle notes: “What do you want, that I come to you with a rod?” [3] He also gave us a staff that we might celebrate the paschal feast (as Scripture says, “Let your staff be in your hand”), [4] laying down that reed-shaped rod we once had before we celebrated the Lord’s paschal feast.

Then they took this fragile, hollow reed and struck the honorable head of Jesus with it, for that ever-adverse kingdom reviles and scourges God the Father, the head of the Lord and Savior. And amid all this, the only-begotten goodness itself was unharmed, nor did he suffer anything, “being made a curse for us,” [5] since by nature he is a blessing. But since he is a blessing, he destroyed and took away and dispelled all human malediction. COMMENTARY ON MATTHEW 125. [6]

[1] See Is 36:6.

[2] Ps 45:6 (44:7 LXX).

[3] 1 Cor 4:21.

[4] Ex 12:11.

[5] Gal 3:13.

[6] GCS 38.2:262.

THE MYSTERY OF HIS KINGSHIP

CHROMATIUS: These things were done to mock Jesus. But now we know these things happened through a heavenly mystery. Wickedness was at work among the former; among the latter, the mystery of faith and the light of truth. In the purple tunic Christ is dressed as king; and in the scarlet robe, as prince of martyrs, he is resplendent as precious scarlet in his sacred blood. He receives the crown as conqueror, for crowns are usually bestowed upon conquerors. He is adored as God by people on bended knees. Therefore he is vested in purple as king, in scarlet as prince of martyrs; he is crowned as conqueror, is hailed as Lord and is adored as God.

We can recognize in the purple cloak also the church, married to Christ the king and resplendent with regal glory. Hence it is called by John in the Revelation a “royal nation.” [1] As to this purple cloth, we read in the Song of Solomon: “His whole bed is purple.” [2] For Christ rests on that bed where he is able to find purple cloth, that is, royal faith and a beautiful spirit… .

The crown of thorns which the Lord received on his head stands for our community, which came to faith from the Gentiles. At one time we were thorns—that is to say, sinners. Believing now in Christ, we have become a crown of righteousness, for we no longer cause pain or harm to the Savior. Rather, we surround his head with our profession of faith while we praise the Father in the Son, because the head of Christ is God, as the apostle says. [3] This is the crown foretold by David in a psalm: “You placed a crown of precious stones on his head.” [4] We were thorns at one time, but after we were included in the crown of Christ, we became precious stones. For he, who raised up children of Abraham from stones, made precious stones out of thorns. [5]

This scriptural passage did not consider of trivial importance the fact that a reed was placed in the Lord’s right hand. Note what David says about Christ in the psalm: “My tongue is the pen of a ready writer.” [6] As he was about to suffer, therefore, he took up the reed in his right hand, so that with a heavenly notation he might pardon us our misdeeds or inscribe his law in our hearts with divine letters. As he says through the prophet: “I will put my law within them.” [7] … We may also infer other things about the reed, for it has many spiritual meanings. A reed that is hollow and without pith connotes the Gentile people, who were once without the pith of God’s law, empty of faith and devoid of grace. Therefore this type of reed, that is, the Gentile people, is put in the Lord’s right hand, for his left hand already contained the Jewish people who were persecuting him. TRACTATE ON MATTHEW 19.1-4. [8]

[1] Rev 1:6; cf. 1 Pet 2:9.

[2] Song 3:10.

[3] 1 Cor 11:3.

[4] Ps 21:3 (20:4 LXX).

[5] Mt 3:9.

[6] Ps 45:1 (44:2 LXX).

[7] Jer 31:33.

[8] CCL 9a:89-91.

27:32 | Simon Compelled to Carry the Cross

A MAN OF CYRENE

LEO THE GREAT: But as the multitudes went with Jesus to the place of punishment, a certain Simon of Cyrene was found on whom to lay the wood of the cross, instead of the Lord. Even this act signified that faith would come to the Gentiles, to whom the cross of Christ was not to be shame but glory. It was not accidental therefore but symbolic and mystical, that while the Jewish rulers were raging against Christ, a foreigner was found to share his sufferings. Thus the apostle would say, “If we suffer with him, we shall also reign with him.” [1]

Note that it was not a Hebrew or an Israelite but a foreigner who was drawn into service for the Savior in his most holy humiliation. [2] By this transference the propitiation of the spotless Lamb and the fulfillment of all mysteries passed from the circumcision to the uncircumcision, from the sons according to the flesh to the sons according to the spirit. Hence the apostle would say, “Christ our Passover is sacrificed for us.” [3] He offered himself to the Father as a new and true sacrifice of reconciliation. He was slain not in the temple, whose worship was now at an end, and not within the confines of the city which for its sin was doomed to be destroyed, but beyond the walls of the city, “outside the gate.” [4] Thus with the cessation of the old symbolic victims, a new victim was being placed on a new altar. The cross of Christ was to become the altar not of the temple but of the world. SERMON 46.5. [5]

[1] 2 Tim 2:12; Rom 8:17.

[2] That Simon was a foreigner is not mentioned in the Gospels; Leo assumes this because Simon was from Cyrene.

[3] 1 Cor 5:7.

[4] Heb 13:12.

[5] SC 74:59-60; NPNF 2 12:172.

THE GOVERNMENT UPON HIS SHOULDERS

CYRIL OF ALEXANDRIA: The Savior is led to the suffering that brings salvation. They laid his cross on Simeon of Cyrene. Another of the holy Evangelists said that Jesus himself carried the cross. [1] Now surely both [accounts] are correct. For the Savior carried the cross, and, having met the Cyrene about half way, they transferred the cross to him. It is said about him through the voice of Isaiah that “a child has been born to us, and a son has been given to us, and the government shall be upon his shoulders.” [2] Now the cross has become the means by which he governs, through which he continues to rule over all heaven, since it is true that even as “far as death” he has become “obedient, even to death of a cross. Therefore God has exalted him.” [3] FRAGMENT 306. [4]

[1] Jn 19:17.

[2] Is 9:6.

[3] Phil 2:8-9.

[4] MKGK 262-63.

SIMON OF CYRENE

ORIGEN: “As they went out, they came upon a man of Cyrene, Simon by name; they compelled this man to carry the cross” of Christ. It was fitting not only for the Savior to take up his cross but also for us to carry it, doing compulsory service for our salvation. Furthermore, we did not benefit by taking up his cross then as much as we benefit by it now, since he takes it upon himself and carries it. COMMENTARY ON MATTHEW 126. [1]

[1] GCS 38.2:263.

COMPELLED TO CARRY THE CROSS

CHROMATIUS: Finally, the Gospel reports in the present reading that as the Lord was being led to his Passion, “they found a certain man of Cyrene named Simon and compelled him to carry the cross.” The cross of Christ is the triumph of virtue and a trophy of victory. How blessed is Simon, who deserved to be the first to bear so great a sign of victory! He was compelled to carry the cross before the Lord because the Lord wanted to demonstrate his cross to be a singular grace of that heavenly mystery which is himself: God and man, Logos and flesh, Son of God and Son of man. He was crucified as man but triumphed as God in the mystery of the cross. His suffering was of the flesh, but his glorious victory was divine. Through his cross, Christ defeated both death and the devil. Through the cross, Christ mounted his chariot of victory and chose the four Evangelists, as though horses for his chariot, to announce so great a victory to all the world. Simon of Cyrene therefore was carrying the instrument of this great triumph in his arms. He was a partaker of the Passion of Christ so that he might be a partaker of his resurrection, as the apostle teaches: “If we die with him, we will also live with him. If we endure with him, we will also reign with him.” [1] Similarly the Lord himself says in the Gospel: “He who does not take up his cross and follow me cannot be my disciple.” [2] TRACTATE ON MATTHEW 19.5. [3]

[1] 2 Tim 2:11-12.

[2] Lk 14:27.

[3] CCL 9a:91-92.

27:33-34 | When They Came to Golgotha

WINE MINGLED WITH GALL

CHROMATIUS: When they had come to Golgotha, the Gospel says, “They gave him vinegar mixed with gall, but when he tasted it, he refused to drink.” This event was foretold by David when he wrote, “They gave me gall for food, and they gave me vinegar to slake my thirst.” [1] Take note of the mystery revealed here. Long ago, Adam tasted the sweetness of the apple and obtained the bitterness of death for the whole human race. In contrast to this, the Lord tasted the bitterness of gall and obtained our restoration from death’s sting to the sweetness of life. He took on himself the bitterness of gall in order to extinguish in us the bitterness of death. He received acrid vinegar into himself but poured out for us the precious wine of his blood. He suffered evil and returned good. He accepted death and gave life. The location of his death is also not without significance, for it is reported that the body of Adam is buried in that very ground. [2] Christ was crucified there where Adam was buried, that life might arise where death once entered. Death comes through Adam, but life comes through Christ, who deigned to be crucified and to die so that by the wood of the cross he might erase the sin of the tree and by the mystery of his own death he might cancel the punishment of our death. TRACTATE ON MATTHEW 19.7. [3]

[1] Ps 69:21 (68:22 LXX).

[2] The evidence is nil. The reasoning comes from the typology of Rom 5.

[3] CCL 9a:93.

THE WINE NOT WITH GALL CONTRASTED

ORIGEN: Just as it sufficed for the Lord only to taste “vinegar mixed with gall,” [1] so also was it sufficient for our benefit that he only taste death, which lasted no longer than three days. The other wine, however, which was not “mixed with gall” or with anything else, he took and drank, and “when he had given thanks,” [2] he gave it to his disciples, promising that he would drink it “anew in the kingdom of God.” [3] COMMENTARY ON MATTHEW 127. [4]

[1] Origen indicates that Jesus tasted the vinegar mixed with gall but did not drink it, interpreting the gesture as indicative of the transitory nature of his Passion, as opposed to the perennial quality of eschatological rest symbolized by the wine he was to drink with his disciples in the kingdom of heaven.

[2] Mt 26:27.

[3] Mt 26:29.

[4] GCS 38.2:265.

27:35-38 | Jesus Crucified

THEY CAST LOTS FOR HIS GARMENTS

ORIGEN: There are those who to this day do not have the Lord with them but do have his “garments”—namely, the words contained in Scripture. They do not have them in full but only in part. Nonetheless the prophet had spoken that prediction which was now fulfilled. [1] Now, as to whether any of his clothes were torn apart when they divided his garments or whether any of them remained intact and just what those items were, nothing is said by the first three Evangelists. But in John we read that “when the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. But the tunic was without seam, woven from top to bottom; so they said to one another, ‘Let us not tear it but cast lots for it.’ ” [2] Therefore not all but only one of the soldiers who had cast lots received it. Now anyone debating the differences between those who have the Lord’s “garments” will doubtless find some people who, although they do not have the Lord in their teachings, do have the “tunic” that was “woven from top to bottom.” [3] COMMENTARY ON MATTHEW 128. [4]

[1] Ps 22:18 (21:19 LXX).

[2] HE DEATH OF JOHN THE BAPTIST | MATTHEW 14:1-12

[3] The tradition is that the garment was seamless. “Have some part of the garments of Jesus” signifies allegorically participating in his doctrine in different ways, depending on the various pieces of clothing.

[4] GCS 38.2:265-66.

WHY THE ROBE WAS NOT DIVIDED

HILARY OF POITIERS: That they distributed his clothes by casting lots for them rather than by cutting them up signifies the eternal incorruptibility of Christ’s body. The life and salvation of all things was hung from the tree of life with a thief on his left and a thief on his right. This demonstrates that the entire human race is called to the mystery of the Lord’s suffering. ON MATTHEW 23.4-5. [1]

[1] SC 258:252.

THIS IS JESUS, THE KING OF THE JEWS

ORIGEN: “Whether in pretense or in truth, Christ is proclaimed,” [1] and all literature—whether Greek, Roman or Hebrew—gives evidence of his kingdom. And in place of a crown, “over his head” is written “This is Jesus king of the Jews.” There is no other reason for his death (nor was there) than that he was the “king of the Jews.” He spoke about this when he said, “I have been made king by him on Zion, his holy mountain.” [2] And while the chief priest, in keeping with the letter of the law, wore on his head a type of sign with a petal bearing the inscription “the holiness of the Lord,” [3] the true chief priest and king—Jesus on the cross—has a sign that reads “This is the king of the Jews.” Rising up to the Father and receiving him in himself, he has for his inscription and title the Father of renown and has the Father as his crown. He has been made worthy of him as a house worthy of God the Father, and he alone can fully possess the Father. COMMENTARY ON MATTHEW 130. [4]

[1] Phil 1:18.

[2] Ps 2:6.

[3] Ex 28:36.

[4] GCS 38.2:267.

27:39-40 | Come Down from the Cross

THEY SHOOK THEIR HEADS

ORIGEN: No one standing still or directly approaching him blasphemes Jesus. “Those who passed by blasphemed him,” [1] and those who stayed behind plucked food from the vineyard wall demolished by God. Concerning this it is written, “Why then have you broken down its walls, so that those who pass along the way pluck its fruit?” [2] Therefore, as long as one does not pass along the way or avoid it and can say to God while standing, “You have set ‘my feet upon a rock,’ ” [3] one does not blaspheme Jesus. But if one should fall or pass by or cross over or turn away, one blasphemes God. Likewise, those who have fallen into evil works and those who have abandoned the “everlasting statutes” [4] and the way of the heavenly church “are tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles.” [5]

Now, if anyone should say that all heresies are “passing along” and turning away, that one will not be wrong. For this reason also those are held to be “passing along” and blaspheming Jesus who do not keep their head steady but are “wagging” it up and down. For they are not wise, nor do they have their eyes in their head where they belong, as we read in Ecclesiastes: “The wise man has his eyes in his head.” [6] Therefore those who pass by and turn away have need to blaspheme Jesus the Son of God, for “no one speaking by the Spirit of God ever says ‘Jesus be cursed.’ ” [7]

There are various forms of blasphemy. One of them is uttered by those who do not understand or hear what is being said or acknowledge what is true. Now Jesus had said, “Destroy this temple, and in three days I will raise it up.” [8] But those who were passing along, like “false witnesses” [9] against Jesus, related what he had not said, attacking him: “Aha, you who would destroy the temple and build it in three days, save yourself.” The truth is, he will not destroy the temple, but what others destroy he will build, whether it be the “temple of his body,” which the Jews delivered up to death, or the temple of his witnesses and all those who had God’s word in them and who, because of the snares of the wicked, died out of love for God (for “the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear it will live”). [10] And they lied not only when they said, “You who would destroy the temple,” but also when they said, “And I will build it in three days.” For he did not say that he would build the temple but raise it up. The verb build does not designate a sudden action, but “raise up” does. COMMENTARY ON MATTHEW 132. [11]

[1] Origen reveals that Jesus was blasphemed by those who were passing and who therefore did not stand still. Passing or being in motion symbolizes a negative spiritual condition, whereas standing still or stable is a positive condition.

[2] Ps 80:12 (79:13 LXX).

[3] Ps 40:2 (39:3 LXX).

[4] Prov 22:28.

[5] Eph 4:14.

[6] Eccles 2:14.

[7] 1 Cor 12:3.

[8] Mt 26:61; Mk 14:58; Jn 2:19.

[9] Mt 26:60.

[10] Jn 5:28-29.

[11] GCS 38.2:268-69.

THEY DERIDED HIM

CHRYSOSTOM: O cross most abominable, most execrable! Did not God rescue the prophets from their dangers? Did God not save the righteous? Why not him? What could equal this folly? The coming of dangers upon the prophets and saints did not injure their honor before God. But what happened to this incomparable person? By what he said and what he did he offended all our expectations to the utmost. He was forever correcting beforehand our assumptions about him. Even when all these ignominies were said and done, they could not prevail, even at that time. The thief who had lived depraved in such great wickedness, who had spent his whole life in murders and house breakings, when these things had been said, only then confessed him. When he made mention of his kingdom, the people bewailed him. These things that were done seemed to testify the contrary in the eyes of many who knew nothing of the mystery of God’s dispensations. Jesus was weak and of no ostensible power; nevertheless truth prevailed even by the contrary evidences.

So hearing all these things, let us arm ourselves against all temptations to anger and outrage. Should you perceive in your heart a swelling of pride, seal your breast against it. Set your hopes only upon the cross. Call to mind the humbling things that were then taking place. Then you will cast out as dust all rage by the recollection of the things that were done to him.

Consider his words. Consider his actions. Remember that he is Lord and you are his servant. Remember that he is suffering for you, and for you individually. You may be suffering only on your own behalf. He is suffering on behalf of all by whom he had been crucified. You may be suffering in the presence of a few. He suffers in the sight of the whole city and of the whole people of the covenant, both of strangers and those of the holy land, to all of whom he spoke merciful words.

Even his disciples forsook him. This was most distressing to him. Those who previously paid him mind suddenly deserted him. Meanwhile his enemies and foes, having captured him and put him on a cross, insulted him, reviled him, mocked him, derided him and scoffed at him. See the Jews and soldiers rejecting him from below. See how he was set between two thieves on either side, and even the thieves insulted him and upbraided him. THE GOSPEL OF MATTHEW, HOMILY 87.2. [1]

[1] PG 58:771; NPNF 1 10:517.

THE SIGN OF JONAH

CHRYSOSTOM: This is the sign which previously Jesus had promised to give them when they asked for it, saying, “An evil and adulterous generation seeks for a sign, but no sign shall be given to it, except the sign of the prophet Jonah.” [1] The sign of Jonah is Christ’s cross, death, burial and resurrection. And again, declaring in another way the efficacy of the cross, he said, “When you have lifted up the Son of man, then you will know that I am he,” [2] which has this meaning: When you have crucified me and think you have overcome me, then, above all, you shall know my power.

For after the crucifixion, the city was destroyed. The Jewish state came to an end. They lost their political order and their freedom. Meanwhile the gospel flourished. The word was spread abroad to the ends of the earth, by both sea and land. Both the inhabited earth and the desert would thereafter perpetually proclaim its power. These are the things Christ pointed to which began to occur at the very time of the crucifixion. For indeed it was much more marvelous that these things should be accomplished when he was nailed to the cross than when he was walking on earth. THE GOSPEL OF MATTHEW, HOMILY 88.1. [3]

[1] Mt 12:39.

[2] Jn 8:28.

[3] PG 58:775; NPNF 1 10:520.

27:41-43 | Let God Deliver Him Now

LET HIM COME DOWN FROM THE CROSS

JEROME: “Let him come down from the cross, and we will believe in him.” What a deceitful promise! Which is greater: to come down from the cross while still alive or to rise from the tomb while dead? He rose, and you do not believe. Therefore, even if he came down from the cross, you would not believe. Further, it seems to me that this would usher in the evil spirits. As soon as the Lord was crucified, they sensed the power of the cross and realized their own strength was broken. They were acting in this way to get him to come down from the cross. But the Lord, knowing the snares of his adversaries, remained on the cross that he may destroy the devil. COMMENTARY ON MATTHEW 4.27.42. [1]

[1] CCL 77:272.

HE CANNOT SAVE HIMSELF

ORIGEN: “So also [as others were passing along and blaspheming him] the chief priests and the scribes” were passing along. Thwarted by his power and authority, they said to him, “He saved others; he cannot save himself.” In other words, they did not believe that he who was able to save others was much more able to save himself. They promised that they would “believe in” him as the king of Israel if they saw him “come down from the cross.” But he had no mind to do anything unworthy of himself out of revenge or to do what they considered beyond belief and extraordinary. COMMENTARY ON MATTHEW 132. [1]

[1] GCS 38.2:270.