Origen of Alexandria

No one standing still or directly approaching him blasphemes Jesus. "Those who passed by blasphemed him," and those who stayed behind plucked food from the vineyard wall demolished by God. Concerning this it is written, "Why then have you broken down its walls, so that those who pass along the way pluck its fruit?" Therefore, as long as one does not pass along the way or avoid it and can say to God while standing, "You have set 'my feet upon a rock,' " one does not blaspheme Jesus. But if one should fall or pass by or cross over or turn away, one blasphemes God. Likewise, those who have fallen into evil works and those who have abandoned the "everlasting statutes" and the way of the heavenly church "are tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles."Now, if anyone should say that all heresies are "passing along" and turning away, that one will not be wrong. For this reason also those are held to be "passing along" and blaspheming Jesus who do not keep their head steady but are "wagging" it up and down. For they are not wise, nor do they have their eyes in their head where they belong, as we read in Ecclesiastes: "The wise man has his eyes in his head." Therefore those who pass by and turn away have need to blaspheme Jesus the Son of God, for "no one speaking by the Spirit of God ever says 'Jesus be cursed.' "59

There are various forms of blasphemy. One of them is uttered by those who do not understand or hear what is being said or acknowledge what is true. Now Jesus had said, "Destroy this temple, and in three days I will raise it up." But those who were passing along, like "false witnesses" against Jesus, related what he had not said, attacking him: "Aha, you who would destroy the temple and build it in three days, save yourself." The truth is, he will not destroy the temple, but what others destroy he will build, whether it be the "temple of his body," which the Jews delivered up to death, or the temple of his witnesses and all those who had God's word in them and who, because of the snares of the wicked, died out of love for God (for "the hour is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear it will live"). And they lied not only when they said, "You who would destroy the temple," but also when they said, "And I will build it in three days." For he did not say that he would build the temple but raise it up. The verb build does not designate a sudden action, but "raise up" does.

Some take occasion from this text to cavil against the truth of the Gospel. For indeed from the beginning eclipses of the sun have happened in their proper seasons; but such an eclipse as would be brought about by the ordinary course of the seasons could only be at such time as the sun and moon come together, when the moon passing beneath intercepts the sun's rays. But at the time of Christ's passion it is clear that this was not the case, because it was the paschal feast, which it was customary to celebrate when the moon was full. Some believers, desiring to produce some answer to this objection, have said, that this eclipse in accordance with the other prodigies was an exception to the established laws of nature.

Against this the children of this world urge, How is it that of the Greeks and Barbarians, who have made observations of these things, not one has recorded so remarkable a phenomenon as this? Phlegon indeed has recorded such an event as happening in the time of Tiberius Caesar, but he has not mentioned that it was at the full moon. I think therefore that, like the other miracles which took place at the Passion, the rending of the veil, and the earthquake, this also was confined to Jerusalem. Or, if any one chooses, it may be extended to the whole of Judæa; as in the book of Kings, Abdias said to Elias, As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee, (1 Kings 18:10.) meaning that he had been sought in the countries round about Judæa. Accordingly we might suppose many and dense clouds to have been brought together over Jerusalem and Judæa, enough to produce thick darkness from the sixth to the ninth hour. For we understand that there were two creatures created on the sixth day, the beasts before the sixth hour, man on the sixth; and therefore it was fitting that He who died for the salvation of man should be crucified at the sixth hour, and for this cause that darkness should be over the whole earth from the sixth to the ninth hour. And as by Moses stretching out his hands towards heaven darkness was brought upon the Egyptians who held the servants of God in bondage, so likewise when at the sixth hour Christ stretched out his hands on the cross to heaven, darkness came over all the people who had cried out, Crucify him, and they were deprived of all light as a sign of the darkness that should come, and that should envelop the whole people of the Jews. Further, under Moses there was darkness over the land of Egypt three days, but all the children of Israel had light; so under Christ there was darkness over all Judæa for three hours, because for their sins they were deprived of the light of God the Father, the splendour of Christ, and the illumination of the Holy Spirit. But over the rest of the earth there is light, which every where illumines the Church of God in Christ. And if to the ninth hour there was darkness over Judæa, it is manifest that light returned to them again after that; so, when the fulness of the Gentiles shall have entered in, then all Israel shall be saved. (Rom. 11:25.)

But it must be asked, What means this, that Christ is forsaken of God? Some, unable to explain how Christ could be forsaken of God, say that this was spoken out of humility. But you will be able clearly to comprehend His meaning if you make a comparison of the glory which He had with the Father with the shame which He despised when He endured the cross.

When He saw darkness over the whole land of Judæa He said this, Father, why hast thou forsaken me? meaning, Why hast thou given Me over exhausted to such sufferings? that the people who were honoured by Thee may receive the things that they have dared against Me, and should be deprived of the light of Thy countenance. Also, Thou hast forsaken Me for the salvation of the Gentiles. But what good have they of the Gentiles who have believed done, that I should deliver them from the evil one by shedding My precious blood on the ground for them? Or will they, for whom I suffer these things, ever do aught worthy of them? Or foreseeing the sins of those for whom He suffered, He said, Why hast thou forsaken me? that I should become as one that, gathereth stubble in the harvest, and gleanings in the vintage. (Mic. 7:1.) But you must not imagine that the Saviour said this after the manner of men by reason of the misery which encompassed Him on the cross; for if you take it so you will not hear His loud voice and mighty words which point to something great hidden.

One can use the spiritual sense of this text profitably against those who write malicious things against Christ. Concerning them Isaiah says, "Woe to those who write wickedness." (I say that they who publish such things are speaking "iniquity in the highest.") Some will use this text with a view toward those who, constructing a narrative gathered from pagan tongues, fill the sponge not with the word that is drinkable or with the wine which "gladdens the heart" or with the water of restoration but, on the contrary, with poisonous, undrinkable, unwise vinegar. They place this sponge on the reed of their writing and (as far as they are able) seem to offer a swallow of these diatribes for Jesus to drink. Others give Jesus "to drink of wine mixed with gall," which Jesus the Son of God does not want. Others offer him vinegar instead of wine. Others offer him "wine mixed with gall" when they, having understood the doctrine of the church, live unworthily of it. Those who attribute to the lips of Christ doctrines that are alien to the truth turn the metaphor around. They fill the sponge with vinegar, place it on a reed and drink it themselves.

If giving up the spirit or (according to John) handing over the spirit were simply tantamount to dying, it would be easy to understand the passage which states “he gave up his spirit.” However, since discerning minds define death to be nothing other than the separation of the soul from the body, we can see that yielding up one’s spirit is something more than simply dying physically. It is quite something else to “cry out with a loud voice and give up the spirit” (as in Matthew) or to commit one’s spirit to the hand of God (as in Luke) or to bow one’s head and hand over his spirit (as in John). It is for all people to die, including the evil, because the soul of every person, including the unrighteous, will be separated from the body.But to cry out with a loud voice and give up the spirit, which is equivalent to committing the spirit to the hand of God, or to bow the head and hand over the spirit is reserved only for the saints who, like Christ himself, have prepared themselves for God through good works so that when they leave this world they might with confidence commit themselves to the hand of God, or hand over their spirits.
If therefore we now understand what it means to cry out with a loud voice and thus to give up the spirit, that is, to commit oneself to the hand of God (as we have explained above in accordance with Luke’s Gospel), and if we understand what it means to bow the head and hand over the spirit, let us hasten to guard the conduct of our lives so that, upon our deaths, we also, like Jesus, might be able to cry out with a loud voice and thus to give up our spirit to the Father.

Anyone who searches the Scriptures with some diligence will see that there were two curtains, an inner curtain which covered the Holy of Holies and another curtain exterior to either the tabernacle or the temple. These two curtains are figures of the holy tabernacle which the Father prepared from the beginning. Of the two curtains, one "was torn into two parts from the top all the way to the bottom." This happened at the time when Jesus "cried out with a loud voice and gave up his spirit." Thereby the divine mystery was revealed that in the Passion of the Lord our Savior the outer curtain was torn from the top, which represents the beginning of the world, to the bottom, representing the end of the world. Thus by the tearing of the curtain the mysteries were disclosed, which with good reason had been hidden until the coming of Christ. Both the outer curtain and inner curtain would have been torn if it had not been the case that we still know only "in part" and if it had not been the case that everything were already revealed to the beloved disciples of Christ who constitute his body. As it is, however, because we are being brought gradually to the knowledge of new things, only the outer curtain is "torn from top to bottom." But "when the perfect comes" and the other things which now remain hidden are revealed, then the second curtain may also be removed. We will then see even the things which were hidden within the second curtain: the true ark of the covenant, the cherubim, the true mercy seat and the storehouse of manna in a golden bowl, and all these clearly—and even things greater than these. All of this has been revealed through the law of Moses when God said to him, "Make everything according to their forms which were shown to you on the mountain."

Great things were done at the moment that Jesus cried with a great voice.

It is understood that there were two veils; one veiling the Holy of Holies, the other, the outer part of the tabernacle or temple. In the Passion then of our Lord and Saviour, it was the outer veil which was rent from the top to the bottom, that by the rending of the veil from the beginning to the end of the world, the mysteries might be published which had been hid with good reason until the Lord's coming. But when that which is perfect is come, (1 Cor. 13:10.) then the second veil also shall be taken away, that we may see the things that are hidden within, to wit, the true Ark of the Testament, and behold the Cherubim and the rest in their real nature.

These same mighty works are still done every day; the veil of the temple is rent for the Saints, in order to reveal the things that are contained within. The earth quakes, that is, all flesh because of the new word and new things of the New Testament. The rocks are rent, i. e. the mystery of the Prophets, that we may see the spiritual mysteries hid in their depths.