---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 308 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/308/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 308. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/308/"
---

# Catena Aurea: The Four Gospels

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

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

## 308. Luke 23 · 3 of 4

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/308/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/308/#p-N

[¶0] Chrysostom: Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of one kind; the judgment of God who searches the heart of another. And in the former case punishment follows after confession, but here confession is made to salvation. But he also pronounces Christ innocent, adding, But this man has done nothing wrong: as if to say, Behold a new injury, that innocence should be condemned with crime. We kill the living, He raised the dead. We have stolen from others, He bids us give up even what is our own.

[¶1] The blessed thief thus taught those that stood by, uttering the words by which he rebuked the other. But when he saw that the ears of those who stood by were stopped up, he turns to Him who knows the hearts; for it follows, And he said to Jesus, Lord, remember me when you come into your kingdom. You behold the Crucified, and you acknowledge Him to be your Lord. You see the form of a condemned criminal, and you proclaim the dignity of a king. Stained with a thousand crimes, you ask the Fountain of righteousness to remember your wickedness, saying, But I discover your hidden kingdom; and you turn away my public iniquities, and accept the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness.

[¶2] Gregory: On the cross nails had fastened his hands and feet, and nothing remained free from torture, but his heart and tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is written, With the heart he might believe to righteousness, with the mouth he might confess to salvation. But the three virtues which the Apostle speaks of, the thief suddenly filled with grace both received and preserved on the cross. He had faith, for example, who believed that God would reign whom he saw dying equally with himself. He had hope who asked for an entrance into His kingdom. He preserved charity also zealously in his death, who for his iniquity reproved his brother and fellow-thief, dying for a like clime to his own.

[¶3] Ambrose: A most remarkable example is here given of seeking after conversion, seeing that pardon is so speedily granted to the thief. The Lord quickly pardons, because the thief is quickly converted. And grace is more abundant than prayer; for the Lord ever gives more than He is asked for. The thief asked that He should remember him, but our Lord answers, Verily I say to you, This day shall you be with me in Paradise. To be with Christ is life, and where Christ is, there is His kingdom.

[¶4] Theophylact: And as every king who returns victorious carries in triumph the best of his spoils, so the Lord having despoiled the devil of a portion of his plunder, carries it with Him into Paradise.

[¶5] Chrysostom: Here then might one see the Savior between the thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the thief into Paradise before the whole world, before the Apostles. By a mere word and by faith alone he entered into Paradise, that no one after his sins might despair of entrance. Mark the rapid change, from the cross to heaven, from condemnation to Paradise, that you may know that the Lord did it all, not with regard to the thief’s good intention, but His own mercy.

[¶6] But if the reward of the good has already taken place, surely a resurrection will be superfluous. For if He introduced the thief into Paradise while his body remained in corruption without, it is clear there is no resurrection of the body. Such are the words of some, But shall the flesh which has partaken of the toil be deprived of the reward? Hear Paul speaking, Then must this corruptible put on incorruption. But if the Lord promised the kingdom of heaven, but introduced the thief into Paradise, He does not yet recompense him the reward. But they say, Under the name of Paradise He signified the kingdom of heaven, using a well-known name in addressing a thief who knew nothing of difficult teaching. Now some do not read it, This day shall you be with me in Paradise, but thus, I say to you on this day, and then follows, You shall be with me in Paradise. But we will add a still more obvious solution. For physicians when they see a man in a desperate state, say, He is already dead. So also the thief, since he no longer fears his falling back to perdition, is said to have entered Paradise.

[¶7] Theophylact: This however is more true than all, that although they have not obtained all the promises, I mean, the thief and the other saints in order that without us they might not be made perfect, they are notwithstanding in the kingdom of heaven and Paradise.

[¶8] Gregory of Nyssa: Here again, we must examine how the thief should be thought worthy of Paradise, seeing that a flaming sword prevents the entrance of the saints. But observe that the word of God describes it as turning about, so as it should obstruct the unworthy, but open a free entrance to life to the worthy.

[¶9] Gregory: Or that flaming sword is said to be turning, because that He knew the time would come when it must be removed; when He in truth should come, who by the mystery of His incarnation was to open to us the way of Paradise.

[¶10] Ambrose: But it must also be explained how the others, that is, Matthew and Mark, introduced two thieves reviling, while Luke, one reviling, the other resisting him. Perhaps this other at first reviled, but was suddenly converted. It may also have been spoken of one, but in the plural number; as in the Hebrews, They wandered in goat-skins, and they were sawn asunder; whereas Elijah alone is related to have had a goat-skin, and Isaiah to have been sawn asunder. But mystically, the two thieves represent the two sinful people who were to be crucified by baptism with Christ, whose disagreement likewise represents the difference of believers.

[¶11] Bede: For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed; by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived of the gift which they have received.

[¶12] Ver. 44. And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.45. And the sun was darkened, and the veil of the temple was rent in the midst.46. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

[¶13] Cyril: As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, which was a manifest token that the souls of those who crucified Him would suffer darkness.

[¶14] Augustine: What is here said of the darkness, the other two Evangelists, Matthew and Mark confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.

[¶15] Augustine: This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon.

[¶16] DIONYS. When owe were both at Heliopolis together, we both saw at the same time in a marvelous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again from the ninth hour until evening supernaturally brought back to the edge of the sun’s diameter. Besides, we observed that this obscuration began from the east, and having reached as far as the sun’s western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things.

[¶17] A Greek expositor: This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.

[¶18] Ambrose: The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that the light of faith might rise again.

[¶19] Bede: But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in two. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.

[¶20] Theophylact: By this then our Lord showed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open.

[¶21] Ambrose: The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new walls of faith. The covering of the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now revealed to us.

[¶22] Theophylact: Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.

[¶23] Ambrose: It took place also at that time when every mystery of Christ’s assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said.

[¶24] Bede: By invoking the Father He declares Himself to be the Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father.

[¶25] Ambrose: The flesh dies that the Spirit may rise again. The Spirit is commended to the Father, that heavenly things also may be loosed from the chain of iniquity, and peace be made in heaven, which earthly things should follow.

[¶26] Chrysostom: Now this voice teaches us, that the souls of the saints are not henceforth shut up in hell as before, but are with God, Christ being made the beginning of this change.

[¶27] Athanasius: For He commends to His Father through Himself all mankind quickened in Him; for we are His members; as the Apostle says, You are all one in Christ.

[¶28] Gregory of Nyssa: But it becomes us to inquire how our Lord distributes Himself into three parts at once; into the bowels of the earth, as He told the Pharisees; into the Paradise of God, as He told the thief; into the hands of the Father, as it is said here. To those however who rightly consider, it is scarcely worthy of question, for He who by His divine power is in every place, is present in any particular place.

[¶29] Ambrose: His spirit then is commended to God, but though He is above He yet gives light to the parts below the earth, that all things may be redeemed. For Christ is all things, and in Christ are all things.

[¶30] Gregory of Nyssa: There is another explanation that at the time of His Passion, His Divinity being once united to His humanity, left neither part of His humanity, but of its own accord separated the soul from the body, yet showed itself abiding in each. For through the body in which He suffered death He vanquished the power of death, but through the soul He prepared for the thief an entrance into Paradise. Now Isaiah says of the heavenly Jerusalem, which is no other than Paradise, Upon my hands I have painted your walls; whence it is clear, that he who is in Paradise dwells in the hands of the Father.

[¶31] John of Damascus: Or to speak more expressly, In respect of His body, He was in the grave, in respect of His soul, He was in hell, and with the thief in Paradise; but as God, on the throne with His Father and the Holy Spirit.

[¶32] Theophylact: But crying with a loud voice He gives up the ghost, because He had in Himself the power of laying down His life and taking it up again.

[¶33] Ambrose: He gave up His Spirit, because He did not lose it as one unwilling; for what a man sends forth is voluntary, what he loses, compulsory.

[¶34] Ver. 47. Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.48. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.49. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

[¶35] Augustine: When after uttering that voice He immediately gave up the ghost, those who were present greatly marveled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when the centurion saw, etc.

[¶36] Augustine: There is no contradiction in that the centurion seeing the earthquake marveled, whereas Luke says that he marveled, that Jesus while uttering the loud voice expired, showing what power He had when He was dying. But in that Matthew not only says, at the sight of the earthquake, but added, and at the things that were done, he has made it clear that there was ample room for Luke to say, that the centurion marveled at the death of the Lord. But because Luke also himself said, Now when the centurion saw what was done, he has included in that general expression all the marvelous things which took place at that hour, as if relating one marvelous event of which all those miracles were the parts and members. Again, because one Evangelist stated that the centurion said, Truly this man was the Son of God, but Luke gives the words, was a just man, they might be supposed to differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many just persons are called the sons of God. But again, because Matthew added, those who were with the centurion, while Luke omits this, there is no contradiction, since one says what another is silent about. And Matthew said, They were greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by fearing he glorified God?

[¶37] Theophylact: The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men to me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.

[¶38] Bede: By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home

[¶39] Ambrose: O the breasts of the Jews, harder than the rocks! The Judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the hardness of the Jews still remains immovable, though the whole world is shaken.

[¶40] Bede: Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbor and friend have you put far from me, and mine acquaintance because of a misery. Hence it follows, And all his acquaintance stood afar off.

[¶41] Theophylact: But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by Justification, or by the blessing which flows from His passion, as also from His resurrection.

[¶42] Ver. 50. And, behold, there was a man named Joseph a counselor; and he was a good man, and a just:51. (The same had not consented to the counsel and deed of them;) he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God.52. This man went to Pilate, and begged the body of Jesus.53. And he took it down, and wrapped it in linen and laid it in a sepulcher that was hewn in stone wherein never man before was laid.54. And that day was the preparation, and the sabbath drew on.55. And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid.56. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

[¶43] A Greek expositor: Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious Jewel by the meekness of His words. Hence it follows, And, behold, there was a man, named Joseph, a counselor.

[¶44] Bede: A counselor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just, of Arimathea, a city of the Jews, etc. Arimathea is the same as Ramatha, the city of Helcanah and Samuel.