| Matthew 27:45
| Now from the sixth hour, there was darkness over all the earth, until the ninth hour.
| From the sixth hour. St. Mark says, it was the third hour, and they crucified him. St. John says, it was about the sixth hour, when Jesus was condemned. To reconcile these expressions, we may take notice, that the third greater hour lasted till the sixth hour; and so St. Mark calls it the third hour, because the third great hour (which contained three lesser hours) did not end till mid-day, when the sixth hour was beginning; so that the end of the third, and the beginning of the sixth, happened together. --- Darkness,{ Ver. 45. Tenebrae, a darkness. What is brought out of Phlegon, on the 4th year of 202d Olympiad, is no convincing proof that this was by an eclipse, but may be understood of a great and extraordinary darkness.|} at mid-day, and at full moon. Some call it an eclipse of the sun. It was rather by an interposition of clouds, or by the substraction of the rays of the sun. --- Over all the earth, until the ninth hour. It could be no miracle to be night in the opposite hemisphere; but whether it was in all those parts of the world where, of course, it should have been light, is doubted. Origen thinks this darkness was only in Palestine, and the neighbouring countries: for as to the words, over the whole earth, or over the whole land, we find one kingdom or empire, by a common way of speaking, called the whole earth, or the whole world. Here, in the history of Christ's passion, we should take notice of his seven last words, or sentences on the cross. 1. He prayed for his enemies, and those that put him to death, (Luke 23:34.) Father, forgive them, for they know not what they do. 2. His mercy called the good thief, This day thou shalt be with me in Paradise, Luke 23:43. 3. He recommended his beloved disciple to his mother, saying: woman, behold thy son; and his mother to the same disciple, with, Behold thy mother. (John 19:26-27.) 4. Here (ver. 46) he cried out with a loud voice, Eli, Eli, lamma sabacthani, that is my God, my God, why hast thou forsaken me? These words, out of Psalm 21:1[2?], were to express his violent sufferings. The Arians objected them against the divinity of Christ; to whom the Fathers answer, that he spoke these words in the person of sinners, for whose sake he suffered, as they shew by the following words of the same Psalm: far from my salvation are the words of my sins: which cannot be applied to Christ, he being incapable of sinning. Besides, these words may be expounded as a prayer, by which he desires of his Father, not to be abandoned any longer, but that his sufferings may now have an end. In fine, that these words were uttered with an entire confidence, and an assurance in the presence and assistance of God, appears by what he presently added, recommending his spirit into the hands of his Father. The fifth sentence was, I thirst, to let us know the violent thirst of his exhausted body. St. John (xix. 28,) says it was that the Scripture might be fulfilled. (Psalm 68:22.) And in my thirst they gave me vinegar to drink. The sixth sentence was, It is consummated; (John 19:30) that is the work of man's redemption, and all the prophecies, and decrees of heaven, concerning me, the Saviour of the world, are now accomplished. The seventh and last sentence was, Father, into thy hands I commend my spirit; and with these words, says St. Luke, (xxiii. 46.) pronounced with a loud voice, he expired. (Witham) --- The learned are divided on this passage: 1st, As to the cause of the obscuration of the sun; and, 2ndly, as to the extent of its darkness. Origen is inclined to think that the darkness was partial, and confined to Judea and the neighbouring countries, as the darkness of Egypt was only perceived in that country, and not in Gessen, where the children of Israel were. St. Jerome imagines that the obscurity was caused by the rays of the sun being suddenly withdrawn by divine power, as was the case in Egypt. These they give as conjectures only. But St. Dionysius, the Areopagite, speaks from his own observations, being, as he informs us in a letter to St. Polycarp, then at Heliopolis, a city of Egypt, for the purpose of astronomical observations. He noticed this miraculous eclipse. He saw the moon rise from the east, and placing itself directly under the sun, cause the above mentioned darkness. This made him cry out to his companion, in the greatest admiration. He observes in this eclipse, four things contrary to the ordinary course of nature: 1. The time, full moon, when there cannot be an eclipse of the sun; 2. the moon being under the sun at the sixth hour, returned to its place in the east for the evening; 3. the order in which the sun was obscured. In ordinary eclipses, the western limb of the sun is first obscured, on account of the motion of the moon in its orbit, being from west to east; whereas, in the present case, the moon having already passed the sun, and being removed from the sun the distance of a semicircle, returned from the east to the sun, and of course first eclipsed it on the eastern limb: 4. contrary to the manner of common eclipses, in which that part is first visible which was first obscured, that part of the sun first appeared which was last eclipsed, because the moon returned again to the east after the eclipse was full. To this may be added the observation of St. Chrysostom and St. Jerome: that the duration of natural eclipses is very short, whilst this lasted the space of three whole hours. But this interposition of the moon, which suffers the greatest parallax, could not cause an universal eclipse; if, therefore, the text is to be understood literally of the whole earth, another cause must be supposed for this universal darkness. But it may be understood in a more limited sense, of the land of Judea. (Denis the Carthusian)
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