---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 307 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/307/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 307. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/307/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 307. Luke 23 · 2 of 4

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/307/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/307/#p-N

[¶0] Bede: Simon is by interpretation "obedient", Cyrene "an heir" By this man therefore the people of the Gentiles are denoted who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord’s Passion. For a village is in Greek called, from whence Pagans derive their name.

[¶1] Theophylact: Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labors, going forward to Jerusalem, that is heavenly liberty. Hereby also we receive no slight instruction. For to be a master after the example of Christ, a man must himself first take up his cross, and in the fear of God crucify his own flesh, that he may so lay it upon those that are subject and obedient to him. But there followed Christ a great company of people, and of women.

[¶2] Bede: A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded his death were rejoicing that they should see Him dying, the women weeping that he was about to die. But He was followed by the weeping only of women. Not because that vast crowd of men was not also sorrowful at His Passion, but because the less esteemed female sex could more freely give utterance to what they thought.

[¶3] Cyril: Women also are ever prone to tears, and have hearts easily disposed to pity.

[¶4] Theophylact: He bids those who weep for him cast their eyes forward to the evils that were coming, and weep for themselves.

[¶5] Cyril: Signifying that in the time to come women would be bereft of their children. For when war breaks out upon the land of the Jews. All shall perish, both small and great. Hence it follows, For, behold, the days are coming, in the which they shall say, Blessed are the barren, etc.

[¶6] Theophylact: Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore.

[¶7] Bede: By these miserably again receive that which it bore.

[¶8] Bede: By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural, when captivity by an enemy is threatening, to seek for refuge in fastnesses or hidden places, where men may lie concealed. And so it follows, Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For Josephus relates, that when the Romans pressed hard upon them, the Jews sought hastily the caverns of the mountains, and the lurking places in the hills. It may be also that the words, Blessed are the barren, are to be understood of those of both sexes, who have made themselves eunuchs for the kingdom of heaven’s sake, and that it is said to the mountains and hills, Fall upon us, and Cover us, because all who are mindful of their own weakness, when the crisis of their temptations breaks upon them, have sought to be protected by the example, precept, and prayers, of certain high and saintly men.

[¶9] It follows, But if they do these things in a green tree, what shall be done in the dry?

[¶10] Gregory: He has called Himself the life and strength of the Divine nature; but we who are mere men are called the dry wood.

[¶11] Theophylact: As though He said to the Jews, If then the Romans have so raged against Me, a fruit-bearing and ever flourishing tree, what will they not attempt against you the people, who are a dry tree, destitute of every life-giving virtue, and bearing no fruit?

[¶12] Bede: Or as if He spoke to all: If I who have done no sin being called the tree of life, do not depart form the world without suffering the fire of my Passion, what torment think you awaits those who are barren of all fruits?

[¶13] Theophylact: But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.

[¶14] Ver. 33. And when they were come to the place, in which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

[¶15] ATHAN, When mankind became corrupted, then Christ manifested His own body, that where corruption has been pass seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam.

[¶16] Bede: Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound.

[¶17] Cyril: The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He does not suffer in His divine nature, and that He suffered in His human.

[¶18] Eusebius: But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to show that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ’s death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing that men of old deified those who were destined to a like end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknowledged the true God, who having vanquished death is adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the health-giving death, that the disciples with secret faith might behold the resurrection after death. Whereunto they were taught to lift up their own hopes, that despising death they might embark cheerfully in the conflict with error.

[¶19] Athanasius: Now our Savior came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His remote place, For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men. He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shown to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John’s was He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who ho would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangs upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven.

[¶20] Theophylact: Because also by a tree death had entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree.

[¶21] Gregory of Nyssa: But the figure of the cross from one center of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where.

[¶22] parAugustine: For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to long-suffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace.

[¶23] Chrysostom: Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honored. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified.

[¶24] Bede: But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand.

[¶25] Ver. 34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.35. And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.36. And the soldiers also mocked him, coming to him, and offering him vinegar,37. And saying, If you be the king of the Jews, save yourself.

[¶26] Chrysostom: Because the Lord had said, Pray for them that persecute you, this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their guilt by faith.

[¶27] Bede: For must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, than to confess Him whom they knew to be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, as He adds, For they know not what they do.

[¶28] A Greek expositor: But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with aloud voice proclaimed Him to be the Son of God.

[¶29] Ambrose: It is important then to consider, in what condition He ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek no the appliances of the world. Now Adam was overcome who sought for a covering. He overcame who laid aside His covering. He ascends such as nature formed us, God being our Creator. Such as the first man had dwelt in paradise, such did the second man enter paradise. But about to ascend the cross rightly, did He lay aside His royal garments, that you may know that He suffered not as God, but as man, though Christ is both.

[¶30] Athanasius: He also who for our sakes took upon him all our conditions, put on our garments, the signs of Adam’s death, that He might put them off, and in their stead clothe us with life and incorruption. It follows, And they parted his raiment among them, and cast lots.

[¶31] Theophylact: For perhaps many of them were in want. Or perhaps rather they did this as a reproach, and from a kind of wantonness. For what treasure did they find in His garments?

[¶32] Bede: But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God.

[¶33] Augustine: This matter indeed was briefly related by the three first Evangelists, but John more distinctly explains how it was done.

[¶34] Theophylact: They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? For it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for an end. And the rulers also with them derided.

[¶35] Augustine: Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders.

[¶36] Bede: And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, etc.

[¶37] Athanasius: Now our Lord being truly the Savior wished not by saving Himself, but by saving His creatures, to be acknowledged the Savior. For neither is a physician by healing himself known to be physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Savior had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Savior, but by dying. For truly a much greater salvation does the death of the Savior bring to men, than the descent from the cross.

[¶38] A Greek expositor: Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Savior, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled.

[¶39] Theophylact: But the soldiers offered Christ vinegar, as it were ministering to a king, for it follows, saying, If you are the king of the Jews, save yourself.

[¶40] Bede: And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.

[¶41] Ver. 38. And the superscription also was written over him in the letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.39. And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us.40. But the other answering rebuked him, saying, Do not you fear God, seeing you are in the same condemnation?41. And we indeed justly; for we receive the due reward of our deeds: but this man has done nothing amiss.42. And he said to Jesus, Lord, remember me when you come into your kingdom.43. And Jesus said to him, Verily I say to you, Today shall you be with me in paradise.

[¶42] Theophylact: Observe a second time the device of the devil turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that He was crucified because He made Himself King. For it is said, In Greek, Latin, and Hebrew, by which it was signified, that the most powerful of the nations, (as the Romans,) the wisest, (as the Greeks,) those who most worshipped God, (as the Jewish nation,) must be made subject to the dominion of Christ.

[¶43] Ambrose: And rightly is the title placed above the cross, because Christ’s kingdom is not of the human body, but of the power of God. I read the title of the King of the Jews, when I read, My kingdom is not of this world. I read the cause of Christ written above His head, when I read, And the Word was God. For the head of Christ is God.

[¶44] Cyril: Now one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due reward of our deeds.