Truly this Man was the Son of God!

 

 Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  And Jesus cried out with a loud voice, and breathed His last.  Then the veil of the temple was torn in two from top to bottom.  So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"

 

- Mark 15:33–39 

 

 Yesterday we read that the Roman soldiers brought Jesus to the place Golgotha, which is translated, Place of a Skull.  Then they gave Him wine mingled with myrrh to drink, but He did not take it.  And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.  Now it was the third hour, and they crucified Him.  And the inscription of His accusation was written above:  THE KING OF THE JEWS.  With Him they also crucified two robbers, one of His right and the other on His left.  So the Scripture was fulfilled which says, "And He was numbered with the transgressors."  And those who passed by blasphemed Him, wagging their heads and saying, "Aha!  You who destroy the temple and build it in three days, save Yourself, and come down from the cross!"  Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others; Himself He cannot save.  Let the Christ, the King of Israel, descend now from the cross, that we may see and believe."  Even those who were crucified with Him reviled Him.

 

  Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.   The sixth hour is noon; the ninth hour is 3:00 in the afternoon.  This darkness comes at what is normally the peak hour of the sun's light.  It also happens in accordance with Scripture; see Zechariah 14:6-7; Amos 8:9.

 

 And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  Despite the misunderstanding of some of those who stood by, Christ is praying Psalm 22, which foretells the very details of the Crucifixion.  If we mistakenly take these words without the rest of the psalm, Christ's cry, "Why have You forsaken Me?" is misinterpreted as a cry of despair.  But we're to understand that Christ took on our nature, and therefore experiences our alienation from God in His humanity, my study Bible explains, and therefore knowing our suffering and distress, but He does not despair.  Jesus speaks these words, my study Bible notes, in the name of humanity.  He completely identifies with us in our condition, but in His divinity, He is never forsaken by God the Father.  

 

 And Jesus cried out with a loud voice, and breathed His last.  Matthew's Gospel reads that Christ "yielded up His spirit," therefore emphasizing the voluntary nature of His death.  My study Bible notes that even on the Cross, Christ's life could not be taken from Him against His will.  It explains that He accepts death on the Cross neither to receive the Father's punishment on our behalf, nor to satisfy the Father's need for blood-justice (as if God would demand such things), but so that by entering death as the divine Son of God, Christ can destroy this last enemy, which is death itself (1 Corinthians 15:20-28).  In Luke's version, Christ prays from Psalm 31:5 at this last moment, "Into Your hands I commit My spirit."

Then the veil of the temple was torn in two from top to bottom. My study Bible explains that the veil that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and human beings.  Christ's death opens the way into the presence of God for all people, thereby giving people access to that which is most holy of all:  God.  In many Orthodox churches, there is a curtain between the altar and the nave which is drawn open during liturgical services in order to emphasize that communion with God, which was at one time sealed off from human beings, is now available to all who approach in faith.  

 

 So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"  The centurion is a Gentile, but recognizes the dominion of Christ over nature according to my study Bible, and therefore acknowledges Him as the Son of God.  In the tradition of the Church, this soldier is known as St. Longinos.

In Mark's chapter 13, when Jesus prophesies to His disciples about end times, and particularly about His return (or Second Coming), He tells them, "But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken." We might note how these powers of heaven are shaken after that tribulation, and just prior to His return "with great power and glory."  See Mark 13:24-27.  Here in Mark's Gospel, these powers of heaven give evidence of being shaken, after Christ's great tribulation of crucifixion, and just before His spirit leaves the world.  Then the veil of the temple was torn in two from top to bottom expressing the opening of heaven at His death -- Christ will return to God the Father, but in Resurrection will carry His humanity with Him.  Everything is completed in terms of His worldly life, so that we in turn may also rise with Him, and be gathered together by the angels "from the four winds, from the farthest part of earth to the farthest part of heaven" as His prophesy from chapter 13 tells us.  In the early Church, this was understood as the way we see the Crucifixion, as Christ taking on all the conditions and experience of humanity, so that humankind may be in turn raised with Him.  In his commentary titled "On the Incarnation," St. Athanasius (c. 296–373, Bishop of Alexandria) famously writes, "For the Son of God became man so that we might become God," and this is his meaning.  St. Gregory of Nazianzus (325-390, Archbishop of Constantinople), another pillar and theologian of the early Church, wrote, "For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved."  If we are to understand Christ's Crucifixion and Resurrection, and His human life as well as His suffering, we need to take these two great sayings together, for they sum up for us what is happening as we read today's passage.  Christ entered the world, suffered together with us, even as One most sinful, dying a condemned person's most punishing sentence, but offers us His divinity to heal all that He assumed in His humanity, making it possible -- tearing that veil of the curtain that separates us from God -- so that we might be risen with Him.  This is not magic, and it is not automatic, and neither is it only about a promise for the future -- but it comes through our participation in Christ's life as offered to us through the sacraments of the Church, through faith, and through the power of God at work in us and in the world.  We become a part of His communion.  But it was made possible through His Passion, death, and Resurrection.  If we want to understand an answer to a fallen world, this is God's answer given to us.  Christ's willing sacrifice, to become fully human in this sense, while remaining divine, is an invitation of love for each one of us to be a part of His life, His family.  It enables us to be in communion so that we might participate fully in His life.  This does not mean we don't have to live as faithful Christians, but it implies the opposite:  that we participate in our faith through lives of service and devotion, living as He taught us to live, so that we may truly be with Him, even to an eternal life.  Let us consider the wisdom that founded our Church when it was one, for all of us, in one communion in Christ.  For even the centurion who stood at the foot of the Cross now becomes a part of that communion.

 

 

 

Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, and the graves were opened

 

 Now from the sixth hour until the ninth hour there was darkness over all the land.  And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have you forsaken Me?"  Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!"  Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink.  The rest said, "Let Him alone; let us see if Elijah will come to save Him."  And Jesus cried out again with a loud voice, and yielded up His spirit.  Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many.  So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!" 

 

- Matthew 27:45-54 

 

Yesterday we read that, as Jesus and the Roman soldiers they came out of the Praetorium to walk to the place of crucifixion, they found a man of Cyrene, Simon by name.  Him they compelled to bear the cross of Jesus.  And when they had come to a place called Golgotha, that is to say, Place of a Skull, they gave Him sour wine mingled with gall to drink.  But when He had tasted it, He would not drink.  Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet: "They divided My garments among them, and for My clothing they cast lots."  Sitting down, they kept watch over Him there.  And they put up over His head the accusation written against Him:  THIS IS JESUS THE KING OF THE JEWS.  Then two robbers were crucified with Him, one on the right and another on the left.  And those who passed by blasphemed Him, wagging their heads and saying, "You who destroy the temple and build it in three days, save Yourself!  If You are the Son of God, come down from the cross."  Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save.  If He is the King of Israel, let Him now come down from the cross, and we will believe Him.  He trusted in God; let Him deliver Him now if He will have Him, for He said, 'I am the Son of God.'"  Even the robbers who were crucified with Him reviled Him with the same thing. 

 

 Now from the sixth hour until the ninth hour there was darkness over all the land.   Much of what comes to pass at the events surrounding the Crucifixion is found in Biblical prophecy.  Regarding this darkness, see Zechariah 14:6-7; Amos 8:9.  

And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have you forsaken Me?"  Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!"  Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink.  The rest said, "Let Him alone; let us see if Elijah will come to save Him."  Those who hear Christ misunderstand Him.  He is praying Psalm 22, which is a foretelling of the very details of the Crucifixion.  If we do not understand this prayer and the fullness of the psalm, then Christ's cry of "Why have You forsaken me?" can be easily misinterpreted as a cry of despair.  But the whole of the psalm tells a different story.  As Jesus took on our human nature, He experiences our alienation from God in His humanity, knowing our suffering and distress.  But Christ does not despair.  My study Bible notes that He speaks these words in the name of humanity, completely identifying with us in our condition, for in His divinity He is never forsaken by the Father.

And Jesus cried out again with a loud voice, and yielded up His spirit.  My study Bible comments here that Christ's death was voluntary to the very end, for even on the Cross, His life could not be taken from Him against His will.  Christ accepts death on the Cross neither to receive the Father's punishment on our behalf, nor to satisfy the Father's need for blood-justice (as if God would demand such things), but so that by entering death as the divine Son of God, He can destroy this last enemy, which is death itself (1 Corinthians 15:20-28).  See also Christ's words reported at Luke 23:46, quoting from Psalm 31 (verse 5). 

Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split . . .   My study Bible notes that the veil that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and man.  Christ's death opens the way into the presence of God for all people, giving people access to that which is most holy of all:  God.  In many Orthodox churches, there is a curtain between the altar and the nave which is drawn open during liturgical services in order to emphasize this communion with God, which was at one time sealed off from humanity, and is now available to all who approach in faith.

. . . and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many.  That the resurrection of the saints from the Old Testament is reported signifies the completeness of the salvation won by Christ.   My study Bible says that this guarantees the promise given to Ezekiel that God can and will one day open the graves of all humankind (Ezekiel 37:1-14).  The saints entering the holy city is an icon of resurrected humanity entering the heavenly Jerusalem (Hebrews 11:10, 12:22-23; Revelation 21:2-22:5).  

So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!"  My study Bible says that this Roman centurion, a Gentile, realizes that Jesus has dominion over nature, and therefore acknowledges Him as the Son of God.  In the tradition of the Church we know this soldier as St. Longinos.  

I am intrigued with the picture of the saints of the Old Testament walking through the holy city and appearing to many.  Surely it seems to give us a picture of the fullness of reconciliation between heaven and earth through Christ and His transfiguring death upon the Cross.  Just as the veil of the temple is torn in two, so that human beings may now more fully share in communion with God, so these saints appear visibly to human beings, as if heaven and earth are united in the same place.  Indeed, there are many who experience something similar at the death of a loved one, a glimpse or vision of the one recently passed, as if to reassure us that all live to Christ, and that our continuing prayers for those who have passed live also and are heard by God.  In Luke 20:38, Jesus explains to the Sadducees, who do not believe in resurrection, that God "is not the God of the dead but of the living, for all live to Him."   The veil of the temple torn in two, and the "thinness" of what is often called the veil between heaven and earth, affirm for us in additional ways the transfiguring power of Christ's voluntary death on the Cross, and its effect of reconciling God and humanity, bringing us into closer communion and therefore healing.  If hell is a state of separation of human beings from God, and if the problems of evil in our world are representative of the effects of separation, then Christ enters into death as both fully human and fully divine in order to conquer death and separation from God, for all of us.  This was the understanding of the early Church, and remains our powerful symbol of God's transfiguring love in the Cross.  In the Incarnation, all things are drawn into God's purview, even the gruesome events of the Crucifixion, even Christ's death on the Cross, so that all may be transfigured in the light of Christ, and so that we might have that veil torn in two, the curtain lifted for our own deep experience of God's love for us.  For Christ teaches us that despite the separation from God in our world and the evil that we experience, God is with us and asks us into a communion of love.  The early saints surely understood this, for in their own martyrdom they joined Christ as those who would live His faith in this world and become also those who transfigure death and suffering for the kingdom of God.  If this seems like too great a paradox to you, consider that walking through a hard or evil time with faith simply means that we bring God's love into it, for we seek Christ's way through it, thus gaining a spiritual victory for the kingdom of heaven, for which He instructed us to pray ("Your kingdom come, Your will be done on earth as it is in heaven").  The Cross of Christ runs more deeply within the realities of this world than anything and everything that will touch our lives; and just so, for this is its power for us.