Matthew 27:32 Komentář

When the morning was come,.... Or, as soon as it was day, as Luke says, Luk 22:66. The sanhedrim had been up all night, which, after eating the passover, they had spent in apprehending, trying, and examining Jesus, and the witnesses against him; and had come to an unanimous vote, that he was guilty of death; upon which they either put Jesus out of the room for a while, or went into another themselves, to consult what further steps should be taken: or if they went home to their own houses, they very quickly got together again, and met in the temple, where they seem to be, Mat 27:5, unless the story of Judas is, by anticipation, inserted here; and in their council chamber, where they led Jesus, and examined him again concerning his being the Son of God; see Luk 22:66, all which shows how intent they were upon this business, and with what eagerness and diligence they pursued it; their feet ran to evil, and they made haste to shed blood. This was the time of their morning prayers, of their saying their phylacteries, and reciting the "shema", "hear, O Israel! the Lord our God is one Lord", according to their canon, which is this (e): "from what time do they read the "shema" in the morning? from such time that a man can distinguish between blue and white: says R. Eliezer, between blue and green; and he finishes it before the sun shines out. R. Joshua says, before three hours had elapsed:'' but religion, rites, ceremonies, and canons, must all give way to the accomplishment of what their hearts were so much set upon: all the chief priests and elders of the people. The Syriac and Persic versions leave out the word "all", but it is retained in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel, and that very rightly. The Scribes and elders met at Caiaphas's house before, Mat 26:57, but it being in the night, they might not be all together; Annas particularly seems to have been absent, Joh 18:24, but now they all assemble together, as in a case of necessity they were obliged to do: their rule was this (f); "the sanhedrim, consisting of seventy and one (as this was), are obliged to sit all of them as one, (or all, and everyone of them,) in their place in the temple; but at what time there is a necessity of their being gathered together, , "they are all of them assembled"; but, at other times, he who has any business may go, and do his pleasure, and return: yet so it is, that there may not be less than twenty three sitting continually all the time of their sitting; (their usual time of sitting was from the morning daily sacrifice, to the evening daily sacrifice (g);) one that is under a necessity of going out; this looks upon his companions that remain, and if twenty three remain, he may go out; but if not, he may not, until the other returns.'' This being now a case of necessity, and great importance, they are all summoned and gathered together, unless we except Joseph of Arimathea and Nicodemus; who yet might be there, though they did not consent to their counsel and deed, as is certain of the former, Luk 23:51, these took counsel against Jesus; God's holy child Jesus, his anointed, the Messiah; and which was taking counsel against the Lord himself; and so the prophecy in Psa 2:2, had its accomplishment: what they consulted about was to put him to death; it was not what punishment to inflict upon him, whether scourging or death; that was before determined; they had already condemned him to death: but now they enter into close consultation what death to put him to, and in what manner; whether privately, he being now in their hands; or whether by the means of zealots, or by the Roman magistrate; or whether it should be by stoning, which must have been the case, if they put him to death according to their law; and by their authority; or whether by crucifixion, which they chose as the most ignominious and painful; and therefore determined to deliver him up to the Roman governor, and use their interest with him to put him to death, according to the Roman law. (e) Misn. Beracot, c. 1. sect. 2. (f) Maimon. Hilch. Sanhedrin, c. 3. sect. 2. (g) lb. c. 3. sect. 1. Bernidbar Rabba, sect. 1. fol. 177. 3.

And when they were come to a place called Golgotha,.... The true pronunciation is "Golgoltha", and so it is read in Munster's Hebrew Gospel. It is a Syriac word, in which language letters are often left out: in the Syriac version of this place, the first "l" is left out, and the latter retained, and it is read "Gogoltha": and so, in the Persic, "Gagulta"; and in the Arabic, "Gagalut". The Ethiopic version reads it, "Golgotha"; and so, Dr. Lightfoot observes, it is read by the Samaritan interpreter of the first chapter of Numbers: that is to say, a place of a skull: some say Adam's skull was found here, and from thence the place had its name; this is an ancient tradition, but without foundation (m): it seems to be so called, because it was the place where malefactors were executed, and afterwards buried; whose bones and skulls in process of time might be dug up, and some of them might lie scattered about in this place: for, one that was executed as a malefactor (n), "they did not bury him in the sepulchres of his ancestors; but there were two places of burial appointed by the sanhedrim; one for those that were stoned, and for those that were burnt; and another for those that were killed with the sword, and for those that were strangled; and when their flesh was consumed, they gathered the bones, and buried them in their place; i.e. in the sepulchres of their ancestors. This place was as infamous as our Tyburn, and to be crucified at "Golgotha", was as ignominious as to be hanged at Tyburn; which shows what shame and disgrace our Lord was brought, and what he condescended to bear on our account, (m) Misn. Sanhedrin, c. 6. sect. 4. 5. (n) T. Bab. Sanhedrin, fol. 43. 1. Maimon. Hilch. Sauhedrin, c. 13. sect. 2, 3.

Christ, moreover, he affirms to have been sent, not by this maker of the world, but by the above-named Abraxas; and to have come in a phantasm, and been destitute of the substance of flesh: that it was not He who suffered among the Jews, but that Simon was crucified in His stead: whence, again, there must be no believing on him who was crucified, lest one confess to having believed on Simon.

“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.

Or, as they went out, they laid hold of Simon, but when they drew near to the place in which they would crucify Him, they laid the cross upon Him that He might bear it. Simon obtained not this office by chance, but was brought to the spot by God's providence, that he might be found worthy of mention in the Scriptures of the Gospel, and of the ministry of the cross of Christ. And it was not only meet that the Saviour should carry His cross, but meet also that we should take part therein, filling a carriage so beneficial to us, ἀγγαρεία. Yet would it not have so profited us to take it on us, as we have profited by His taking it upon Himself.

For a Jew was not worthy to bear Christ's cross, but it was reserved for the faith of the Gentiles both to take the cross, and to suffer with Him.

(Verse 32) And as they went out, they found a man of Cyrene, named Simon: him they compelled to bear his cross. Lest anyone think that this account is contradictory to the story of John the Evangelist. For he said that the Lord, going out of the praetorium, carried his own cross; but Matthew reports that they found a man of Cyrene, named Simon, whom they compelled to bear Jesus' cross. But this is to be understood, that Jesus, going out of the praetorium, himself carried his own cross; afterward they encountered Simon, to whom they imposed the task of carrying the cross. According to anagoge, the nations accept the cross of Jesus, and the obedient stranger carries the ignominy of the Savior.

Let none think that John's narrative contradicts this place of the Evangelist. John says that the Lord went forth from the prætorium bearing His cross; Matthew tells, that they found a man of Cyrene upon whom they laid Jesus' cross. We must suppose that as Jesus went out of the prætorium, He was bearing His cross, and that afterwards they met Simon, whom they compelled to bear it. Figuratively, the nations take up the cross, and the foreigner by obedience bears the ignominy of the Saviour.

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. 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.” 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.”

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.” Similarly the Lord himself says in the Gospel: “He who does not take up his cross and follow me cannot be my disciple.”

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.”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. 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.” 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.” 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.

For this Simon was not a man of Jerusalem, but a foreigner, and denizen, being a Cyrenean; Cyrene is a town of Lybia. Simon is interpreted 'obedient,' and a Cyrenean 'an heir;' whence he well denotes the people of the Gentiles, which was strange to the testaments of God, but by believing became a fellow-citizen of the saints, of the household, and an heir of God.

This is well signified by that Simon who, found on the road, carries the Lord's cross under compulsion. For burdens belonging to another are carried under compulsion when something is done through the pursuit of vanity. Who then are designated by Simon, if not the abstinent and arrogant? They indeed afflict the flesh through abstinence, but they do not seek the fruit of abstinence within. Therefore Simon carries the Lord's cross under compulsion, because when he is not led to a good work by good will, a sinner performs the deed of a just man without fruit. Hence the same Simon carries the cross but does not die, because the abstinent and arrogant indeed afflict the body through abstinence, but through the desire for glory they live to the world.

(Hom. in. Ev. xxxii. 3.) Or otherwise; By Simon who bears the burden of the Lord's cross are denoted those who are abstinent and proud; these by their abstinence afflict their flesh, but seek not within the fruit of abstinence. Thus Simon bears the cross, but does not die thereon, as these afflict the body, but in desire of vain-glory live to the world.

And after they had mocked Him, they took the cloak off from Him, and put His own raiment on Him, and led Him away to crucify Him. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear His cross. The three evangelists say that Simon carried the cross of Jesus, while John says that the Lord carried it Himself. It is likely that both events occurred. At first Jesus carried the cross as no one else was willing to carry it; but along the way they found Simon and placed the cross on him. You, O reader, learn this as well, that "Simon" means "obedience"; therefore he who possesses obedience is he who carries the cross of Christ. And Cyrene was one of the five cities of Pentapolis, signifying the five senses that are compelled to bear the cross.

"And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross." Here the carrying of the cross is treated. And by this it is signified that he did not wish to suffer in the city, but outside. And the reason is assigned in Hebrews 13:12, where it says: "wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate." It is also fitting to the figure, because, as is found in Leviticus 16:19 ff., the goat which was to be immolated for sin was sent outside the camp; so also Christ, because he was the victim of the people. Likewise, for our edification, to give us to understand that we ought to go out to him beyond our own way of life; Hebrews 13: "bearing his reproach." Likewise, he suffered outside the gate, so that the power of the Passion would not be confined to one nation; John 11:52, he died so that he might gather together all nations into one. Him they forced to carry his cross. Here there seems to be a discrepancy, because in John 19:17, it says that he went forth, bearing his own cross. There is a certain solution according to Jerome, that he first carried it, but as they were going along, they met Simon and forced him, etc. Origen says that the opposite was the case, that Simon first carried it, and afterward Christ. And the reason is mystical why he first bore the cross. Hence above (16:24): "if any man will come after me, let him deny himself, and take up his cross, and follow me etc." And it should be noted that this Simon was a foreigner: and he signifies the Gentile people, who bore the cross of the Lord; 1 Corinthians 1:18: "the word of the cross, to them indeed that perish, is foolishness; but to them that are saved, that is, to us, it is the power of God." And Simon means "obedient": and the Gentile people obeyed; Psalm 17:45: "the people whom I knew not hath served me; at the hearing of the ear they have obeyed me." And he came from the country. "Villa" in Latin is "pagos" in Greek. Hence he who comes from the country comes from paganism. It is also fitting that he is called a Cyrenean, which is interpreted "inheritance of a price"; Psalm 2:8: "ask of me, and I will give thee the Gentiles for thy inheritance." And that it says they forced him signifies those who outwardly bear the cross, but inwardly bear it under compulsion, because not for God's sake, but for the world's. Galatians 5:24: "they that are Christ's have crucified their flesh with the vices and concupiscences."