In addition to Matthew and Mark’s accounts, Luke notes that the sun was obscured. This darkening could not have resulted from an ordinary solar eclipse, which occurs when the Moon directly aligns between the Sun and Earth, rendering the Sun invisible from the ground; the death of Jesus occurred on a Friday, coinciding with the Jewish Passover (John 19:14). The Passover, as dictated by the Mosaic law, commences on the fourteenth day of the first lunar month of spring, coinciding with a full moon when the Moon cannot obscure the Sun. Consequently, the darkness mentioned by the Evangelists was an extraordinary event. When considering that this darkness was accompanied by an earthquake, the shattering of tombs, and the resurrection of many righteous individuals, we must acknowledge these occurrences as remarkable manifestations of God's divine will. This darkness and the subsequent earthquake are confirmed not only by the Evangelists but also by the historian Eusebius, who cites a passage from Phlegontes, writing during Emperor Hadrian's reign: ‘In the fourth year of the 202nd Olympiad, a solar eclipse, the greatest known at the time, occurred; at the sixth hour, it became night, and the stars were visible in the sky.’ Phlegontes also notes that a significant earthquake struck Bithynia, causing extensive destruction in Nicea. Origen refers to Phlegontes, and Tertullian, in his Apologia written around 200 AD, remarks on this eclipse, stating: ‘Suddenly, midday turned to darkness. Those unaware of the predictions concerning Christ's death took it to be an ordinary eclipse. However, when they failed to find an explanation for this event, they dismissed it entirely; yet, it has been chronicled and remains in your records.’ Therefore, considering the undeniable occurrence of the darkness and the sheer impossibility of classifying it as an ordinary solar eclipse, we should refrain from attributing it to any laws of nature we comprehend. Christ’s adversaries persistently demanded signs from Him, to which He consistently declined, fully aware that they would not be persuaded, even if someone were to rise from the dead (Luke 16:31). The abrupt darkening of the sun may not have instilled faith in Jesus among His enemies, but it certainly left an indelible impression on them. They interpreted the eclipse as a mere coincidence with Jesus' crucifixion, yet believed it was ominous, as such signs often herald catastrophe. The effect on the onlookers was profound; the mocking ceased, and a heavy silence enveloped the crowd. The veil of the temple Concurrently, within the temple, the veil that separated the entrance to the Holy of Holies was torn apart from the top to the bottom; the graves were opened, and many dead saints were raised, appearing in Jerusalem after the resurrection of Jesus. The temple of Jerusalem was divided into two sections: the Holy Place, where priests entered four times daily for incense, and the Holy of Holies, where the high priest entered only once a year during the Day of Atonement. The veil separated the Holy of Holies from the Holy Place, and contained the Ark of the Covenant, manna, and Aaron's rod prior to the temple's destruction. The Holy of Holies symbolized heaven, signifying God's dwelling, which had been hidden from all. With the death of Christ, as the veil was torn, access to the Divine was opened for all who sought Him and adhered to His will; those who believed in Christ should have recognized that this access was granted through the teachings, life, and sacrifice of the God-man. Unfortunately, the Jewish people failed to comprehend this truth and hastily attempted to replace the torn veil. Only Matthew among the Evangelists recounts the tearing of the temple veil; he learned of it later, likely through eyewitness accounts from priests or others. Similarly, Matthew later became aware of the resurrection of certain righteous individuals, believed to have arisen during the earthquake, who appeared to many in Jerusalem following Christ's resurrection.
THEOSIS