Matthew 27:45Meaning & Commentary from the Church Fathers

Indeed, after His crucifixion, their city faced destruction, Judaism came to an end, and their civic existence and freedom vanished, while the proclamation of the Gospel thrived, spreading to the very ends of the earth: land and sea, both populated and uninhabited places, all heralding the strength of Christ's message. This is what He declared, and this is what transpired during His time on the cross. It is especially remarkable that this occurred while He was being crucified, not merely while He walked among us. However, the most astonishing aspect is that the sign sought was heavenly and manifested throughout the universe, an occurrence unprecedented since Egypt at the time of Passover, a foreshadowing of these very events. It is also noteworthy when this transpired: at noon, when daylight prevailed across the entire world, so that all earth's inhabitants could witness it. This was enough to direct them toward the truth, not only because of the magnitude of the miracle but also due to its perfect timing. Indeed, it was after they had unleashed all their fury with lawless mockery and had exhausted their taunts, as they concluded their arrogant invectives, that He revealed the darkness, hoping they might quell their rage and recognize the miracle’s significance. To witness such wonders on the cross was far more extraordinary than if He had descended from it. If they believed Him to be the source of these miracles, they should have trembled; if they thought it was the Father, then they should have been crushed, as this darkness clearly indicated the Father's anger at their actions. Furthermore, it was not simply an eclipse but a display of divine wrath, as evidenced by the duration of the darkness which lingered for three hours. An eclipse typically lasts only a few minutes, as known by those who have witnessed one. You may wonder why not all were astounded and acknowledged Christ as God. At that time, humanity was steeped in indifference and wickedness; the miracle appeared momentarily and swiftly faded, and no one sought its origins; tragic injustices were easily justified by societal norms. They refused to investigate the cause of this occurrence, attributing it instead to an eclipse or some other natural phenomenon. It is puzzling that those unaware of the truth and engrossed in their own apathy were neither inquisitive about this event nor did those within Judea, after witnessing so many miracles, stop to cast scorn upon Jesus, despite their clear recognition of His divine acts.

When the conflict of the world was nearing its culmination, and the Victor approached His triumph—not exalted as God but remaining unyielded as man—He raised His banner of triumph before the universe, overcoming the shame of the adversary. Then all marveled at the power of patience; the heavens trembled, the heavenly powers, thrones, and dominions were unsettled, witnessing the supreme Leader of great strength suspended upon the cross. For a brief time, the stars fell from the sky as the light of day was obscured; for a moment, even the sun’s brilliance waned, confronting the dimming of the great Light of the world.

Furthermore, recognizing that humanity was formed on the sixth day and indulgence in the forbidden fruit occurred at the sixth hour, it is noteworthy that the Lord, in His act of renewing humanity and mending the fall, was crucified on the sixth day and at the sixth hour.

Instead, He cloaked the sun in darkness so that those who were walking in light would fail to recognize Him even unto the Cross, yet might discern Him through the darkness that enveloped them. In the month of Arekk, the Lord vanquished the Egyptians while simultaneously illuminating the Hebrews with a pillar of fire. The sun was obscured because they repaid Him with ingratitude. It hid its radiance to avoid witnessing His crucified form, withdrawing its light entirely. For three hours, the sun was shrouded in darkness, only to re-emerge, signaling that the Lord would rise from the grave on the third day.

I believe this illustrates the fulfillment of the prophecy found in Amos 8:9, which states, "I will produce sunset at noon, and darken the earth in the midst of the light of day." Additionally, in Jeremiah 15:9, it is recorded, "By day her sun has been set." It appears that the brightest light of the world, the greater light, concealed its brilliance, perhaps so that the Lord, in His suffering on the cross, would not be visible, or that the mockers would not benefit from its illumination.

The first segment began at dawn, which, according to our calculations, aligns with 6 AM. The second segment, known as the third hour, commenced at 9 AM. The sixth hour initiates at noon, while the ninth hour spans from 3 PM to 6 PM (Acts 2:15; Acts 3:1; Acts 10:3, 9). If the sixth hour marked the onset of darkness, then it commenced at the early moment of the first hour by our timings. How does this align with the moments of the Savior’s suffering on the Cross? St. Mark recounts that it was at the third hour when they crucified Him (Mark 15:25). Meanwhile, according to St. John, the condemnation occurred during the fifth and sixth hour (John 19:14). Considering the events that transpired on that fateful Friday morning—from the interrogation in the Sanhedrin to the crucifixion at Golgotha—it becomes clear that the third hour was indeed the critical moment of the Savior's crucifixion or the decision leading to it. Therefore, we find alignment in the witness of St. John stating it was the sixth hour, joined with St. Mark's indication that this was at the onset of that hour. Thus, both Evangelists agree that the Savior was crucified towards the end of the twelfth hour by our reckoning, suggesting that the darkness began shortly thereafter, no later than half an hour post-crucifixion. Early traditions from apostolic times also affirm this account of the Savior's crucifixion, as recorded by St. Ephraim the Syrian, who noted that He was subjected to Jewish scorn up until the sixth hour; then, enduring three hours of agony, He succumbed to death.

Furthermore, the shared testimony of the three Evangelists indicates that darkness blanketed the entire earth. The Church Fathers have consistently maintained that this darkness spread across the whole globe, covering the hemisphere in line with the sun’s position. This interpretation aligns with the essence of the Gospel text and is also supported by historical accounts. The phrase “the whole earth” encompasses the entirety of creation (Luke 21:35). Tertullian of Carthage remarked to the Roman Senate that at midday, the sun was suddenly veiled from the earth. Those unaware of the connection to Christ mistakenly considered it an eclipse, rejecting its true cause. This notable occurrence is recorded in your archives. Similarly, St. M. Lukyan addressed the Nicomotion, asserting, “Let the sun itself serve as a witness to such wickedness, hiding its light at noon.” It is evident that the darkness on the day of the Passion was perceived both in the east and in the west. Additionally, three non-Christian writers noted this phenomenon, including Phlegontes, a contemporary of Hadrian, who stated that during the fourth year of Olympiad 202, a significant eclipse occurred, turning daytime into nighttime at the sixth hour, allowing stars to be visible in the sky.

The Evangelists, however, do not specify how this darkness was produced. St. Luke indicates that “the sun was darkened,” yet this does not clarify the mechanics behind the darkness. There is consensus that it was not a natural solar eclipse. During the Jewish Passover, which coincides with a full moon, the moon cannot align between the earth and the sun to cause an eclipse. St. Cyril of Alexandria noted that this darkness transcended the event in Egypt during Passover and clarified that it could not be attributed to a solar eclipse, as such would not occur on the 14th day of the lunar cycle. St. Chrysostom articulated that what transpired was not merely an eclipse but rather a manifestation of divine wrath. The theological consensus from the Church Fathers is that the darkness during the Passion was a miraculous event. In modern times, some have suggested this darkness was an indicator of an impending earthquake, but unlike any prior phenomena, the darkness on Passion Day enveloped the entire earth, unlike typical localized effects of earthquakes. While it may occur that earth-bound vapors can rise densly around an epicenter, the simultaneous visibility of stars in the daytime has never coincided with earthquakes. Additionally, the earthquake experienced during this Holy Day was not attributable to mere natural causes.

What effect did this darkness have on the people of Jerusalem? Tradition tells us that Pilate and his wife were perplexed by the extraordinary occurrences of that day. When Pilate summoned the Sanhedrin, asking, “Have you witnessed what has transpired?” they dismissively attributed it to a mere eclipse. Many among the Jews likely felt discomfort at the connection between the supernatural darkness and the condemnation of Jesus Christ. In the prophetic texts, such darkness often symbolizes God’s displeasure with human wickedness (Ezekiel 32:7, 8; Jeremiah 15:9; John 2:10, 30, 31; John 3:14-16). Thus, how could one not recall the recent admonition to the daughters of Jerusalem, particularly alarming for the sinful nation of Israel? Glory to Thy Passion, O Lord! Amen.

The entire creation, loyal to its Maker, shrouded itself in darkness, akin to faithful children donning black garments in mourning for parents and masters, signifying deep sorrow. Even non-Christian historians note this extraordinary darkness, which could not have simply been a solar eclipse, as it occurred during a full moon, a time when eclipses do not take place. This fact is confirmed by the pagan writers Phlegon and Phalas. Tertullian, a second-century apologist for Christianity, references this darkness, indicating that it is documented in Roman records. This remarkable darkness, which suddenly blanketed the earth on a clear afternoon, must have filled the crowd gathered at the cross with fear. The Jews interpreted the sun's darkening as an omen of impending disaster. The curses momentarily ceased. In the obscurity, those who knew Him approached the Lord’s cross. Among them, most prominently, stood His Most Pure Mother alongside her beloved disciple, John. This disciple earnestly conveys the profound love with which the Divine Son, in His final moments, cared for His inconsolable mother. The sorrow predicted by Simeon pierced her heart anew. As one Church Father aptly says, “truly she would not have endured this sorrow had she not been upheld by that hand which was extended over her on the cross.” It became evident to the affectionate disciple how bitter was the cup he had previously asked to share with his Master when he sought a position at His right hand. "The Evangelists do not mention that the Mother of the Lord and His friends wept like the daughters of Jerusalem. Their tears would have dishonored the final moments of the One they loved so dearly," writes Archbishop Innocent of Kherson. Their sorrow transcended mere tears; only those not fully absorbed in the depth of human grief still possess the ability to weep. For Jesus Christ, seeing His Mother brought yet more agony. She had once been His source of hope and comfort; now, she stood not as the revered mother of Jesus, whom all honored and respected—even the Sanhedrin feared Him—but as the mother of Jesus forsaken by everyone, humiliated, who concluded His life among criminals at Golgotha. It was necessary to offer Her some consolation, but it needed to be done in such a way that would not expose the one comforted to the scorn and persecution of her enemies, many of whom still surrounded the cross. How audaciously they would have acted had they known the Mother of Jesus was there! Thus, the Lord addressed Her not by the title of Mother. "Woman!" He spoke with boundless love, "behold, Thy son!" With a glance at John, He affirmed, "he shall take My place for Thee." Then, directing His gaze toward His Mother, He instructed John, "behold, your mother!" (John 19:26-27). Cherish and love Her as your own mother! The disciple obeyed the command of his dying Master with great fidelity; from that moment, as he recounts in his Gospel, he took Our Lady into his home. In the Blessed Virgin, John recognized a second mother, and in John, the bereft Lady recognized a son, who attended to Her until her own passing. "To the virgin disciple, the virgin Lord entrusts His virgin Mother." In adopting this disciple, He also embraces His merciful Mother and all the faithful, whom He generously calls His brethren. To alleviate the Blessed Virgin’s heartache at the sight of her Son’s ultimate suffering, John swiftly led Her away from Golgotha.