Jesus was in three hours of darkness

JESUS WAS IN THREE HOURS OF DARKNESS
EDITED BY GLENN PEASE
Matthew 27:45 45Fromnoon until three in the
afternoondarkness came over all the land.
The Three Hours Of Darkness
BY SPURGEON
“Now from the sixth hour there was darkness overall the land unto the
ninth hour.”
Matthew 27:45
FROM nine till noon the usual degree of light was present, so that there was
time enough for our Lord’s adversaries to behold and insult His sufferings.
There could be no mistake about the fact that He was really nailed to the
Cross, for He was crucified in broad daylight. We are fully assuredthat it was
Jesus ofNazareth, for both friends and foes were eyewitnessesofHis agonies–
for three long hours the Jews satdown and watchedHim on the Cross,
making jests of His miseries. I feel thankful for those three hours of light, for
otherwise the enemies of our faith would have questioned whether, in very
deed, the blessedbody of our Masterwas nailed to the tree and would have
started false rumors as many as the bats and owls which haunt the darkness!
Where would have been the witnessesofthis solemn scene if the sun had been
hidden from morn till night? As three hours of light gave opportunity for
inspection and witness-bearing, we see the wisdom which did not allow it to
close too soon.
Neverforget that this miracle of the closing of the eye of day at high noon was
performed by our Lord in His weakness.He had walkedthe sea, raisedthe
dead and healedthe sick in the days of His strength, but now He has come to
His lowest–the feveris on Him–He is faint and thirsty. He hangs on the

borders of dissolution. Yet He has power to darken the sun at noon! He is still
very God of very God–
“Behold, a purple torrent runs
Downfrom His hands and head!
The crimson tide puts out the sun!
His groans awakethe dead!”
If He cando this in His weakness, whatis He not able to do in His strength?
Fail not to remember that this powerwas displayed in a sphere in which He
did not usually put forth His might. The sphere of Christ is that of goodness
and benevolence and, consequently, of light. When He enters the sphere of
making darkness and of working judgement, He engagesin what He calls His
strange work. Wonders of terror are His left-handed deeds. It is but now and
then that He causes the sun to go down at noon and darkens the earth in the
clearday (Amos 8:9). If our Lord canmake darkness atwill as He dies, what
Glory may we not expect now that He lives to be the Light of the city of God
forever? The Lamb is the Light and what a Light! The heavens bear the
impress of His dying power and lose their brightness! Shall not the new
heavens and the new earth attest the power of the risen Lord? The thick
darkness around the dying Christ is the robe of the Omnipotent–He lives
again!All poweris in His hands and all that powerHe will put forth to bless
His chosen!
What a call must that mid-day midnight have been to the carelesssons of
men! They knew not that the Son of God was among them nor that He was
working out human redemption. The grandesthour in all history seemed
likely to pass by unheeded, when, suddenly, night hastenedfrom her
chambers and usurped the day! Everyone askedhis companion, “Whatdoes
this darkness mean?” Businessstoodstill. The plow stayedin mid-furrow and
the axe paused uplifted. It was the middle of the day, when men are busiest,
but they made a generalpause. Notonly on Calvary, but on every hill and in
every valley, the gloomsettled down. There was a halt in the caravanof life!
None could move unless they groped their way like the blind. The masterof
the house calledfor a light at noon and his servant tremblingly obeyed the
unusual summons. Other lights were twinkling and Jerusalemwas as a city by
night, only men were not in their beds! How startled were mankind!
Around the greatdeathbed an appropriate quiet was secured. I doubt not that
a shuddering awe came over the masses ofthe people and the thoughtful
foresaw terrible things. Those who had stoodabout the Cross and had dared
to insult the majesty of Jesus, were paralyzed with fear. They ceasedtheir
ribaldry and, with it, their cruel exultation. They were cowedthough not

convinced, even the basestofthem. While the better sort“smote their breasts
and returned,” as many as could do so, no doubt, stumbled to their chambers
and endeavoredto hide themselves for fear of awful judgments which they
fearedwere near. I do not wonder that there should be traditions of strange
things that were said during the hush of that darkness. Thosewhispers ofthe
past may or may not be true–they have been the subject of learned
controversy, but the labor of the dispute was energyill spent. Yet we could not
have wondered if one did say, as he is reported to have done, “Godis
suffering, or the world is perishing.” Norshould I drive from my beliefs the
poetic legend that an Egyptian pilot passing down the river heard among the
reed banks a voice out of the rustling rushes, whispering, “The greatPan is
dead.” Truly, the God of Nature was expiring and things less tender than the
reeds by the river might welltremble at the sound!
We are told that this darkness was overall the land. And Luke puts it, “over
all the earth.” That portion of our globe which was then veiled in natural
night was not affected–butto all men awake and at their employment, it was
the advertisementof a greatand solemn event. It was strange beyond all
experience and all men marveled–forwhen the light should have been
brightest–allthings were obscuredfor the space of three hours!
There must be greatteaching in this darkness, for when we come so near the
Cross, whichis the center of history, every event is full of meaning. Light will
come out of this darkness!I love to feel the solemnity of the three hours of
death-shade and to sit down in it and meditate with no companion but the
august Sufferer, around whom that darkness lowered. I am going to speak of
it in four ways, as the Holy Spirit may help me. First, let us bow our spirits in
the presence ofa miracle which amazes us. Secondly, let us regardthis
darkness as a veil which conceals. Thirdly, as a symbol which instructs. And,
fourthly, as a display of sympathy which forewarns us by the prophecies
which it implies.
1. First, let us view this darkness as A MIRACLE WHICH AMAZES US.
It may seema trite observationthat this darkness was altogetherout of the
natural course of things. Since the world began, was it ever heard that at high
noon there should be darkness overall the land? It was altogetherout of the
order of Nature. Some deny miracles and, if they also deny God, I will not, at
this time, deal with them. But it is very strange that anyone who believes in
God should doubt the possibility of miracles. It seems to me that, granted the
Being of a God, miracles are to be expected as an occasionaldeclarationofHis
independent and active will. He may make certain rules for His actions and it
may be His wisdom to keepthem, but surely He must reserve to Himself the

liberty to depart from His own laws, or else He has, in a measure, laid aside
His personalGodhead, deified law and setit up above Himself! It would not
increase our idea of the Glory of His Godheadif we could be assuredthat He
had made Himself subject to rule and tied His own hands from ever acting
exceptin a certainmanner! From the self-existence and freedom of will which
enters into our very conceptionof God, we are led to expect that sometimes
He should not keepto the methods which He follows as His generalrule. This
has led to the universal conviction that miracles are a proof of Godhead.
The generalworks ofCreationand Providence are, to my mind, the best
proofs, but the common heart of our race, for some reasonor other, looks to
miracles as surer evidence–thus proving that miracles are expectedof God.
Although the Lord makes it His order that there shall be day and night, He, in
this case, withabundant reason, interposes three hours of night in the center
of a day! Behold the reason. The unusual in lowerNature is made to consort
with the unusual in the dealings of Nature’s Lord. Certainly this miracle was
most congruous with that greatermiracle which was happening in the death
of Christ. Was not the Lord, Himself, departing from all common ways? Was
He not doing that which had never been done from the beginning and would
never be done again? Thatman should die is so common a thing as to be
deemed inevitable? We are not startledat the sound of a funeral knell–we
have become familiar with the grave. As the companions of our youth die at
our side, we are not seizedwith amazement, for death is everywhere about us
and within us. But that the Son of God should die, this is beyond all
expectationand not only above Nature, but contrary to it! He who is equal
with God deigns to hang upon the Cross and die! I know of nothing that seems
more out of rule and beyond expectationthan this. The sun darkening at noon
is a fit accompaniment of the death of Jesus. Is it not so?
Further, this miracle was not only out of the order of Nature, but it was one
which would have been pronounced impossible. It is not possible that there
should be an eclipse of the sun at the time of the full moon. The moon, at the
time when she is in her full, is not in a position in which she could possibly
casther shadow upon the earth. The Passoverwas atthe time of the full moon
and, therefore, it was not possible that the sun should then undergo an eclipse.
This darkening of the sun was not strictly an astronomicaleclipse–the
darkness was doubtless produced in some other way–yetto those who were
present, it did seemto be a total eclipse of the sun–a thing impossible. Ah,
Brothers and Sisters, whenwe come to deal with man and the Fall, and sin,
and God, and Christ, and the Atonement, we are at home with impossibilities!
We have now reacheda region where prodigies, marvels and surprises are the

order of the day–sublimities become commonplace when we come within the
circle of Eternal Love! Yes, more–we have now left the solid land of the
possible and have put out to sea–wherewe see the works of the Lord and His
wonders in the deep. When we think of impossibilities in other spheres, we
start back. But the way of the Cross is ablaze with the Divine and we soon
perceive that “with God, all things are possible.”
See, then, in the death of Jesus, the possibility of the impossible! Behold, here,
how the Son of God can die! We sometimes pause when we meet with an
expressionin a hymn which implies that God can suffer or die. We think that
the poethas used too greata license, yet it behooves us to refrain from
hypercriticism since, in Holy Writ, there are words like it. We even read (Acts
20:28)of “the Church of God which He has purchased with His own blood”–
the blood of God! Ah well! I am not careful to defend the language of the Holy
Spirit, but in its presence I take liberty to justify the words which we sang just
now–
“Wellmight the sun in darkness hide,
And shut his glories in,
When God, the mighty Maker, died
For man, the creature’s sin.”
I will not venture to explain the death of the Incarnate God. I am content to
believe it and to restmy hope upon it.
How should the Holy One have sin laid upon Him? That, also, I do not know.
A wise man has told us, as if it were an axiom, that the imputation or the non-
imputation of sin is an impossibility. Be it so–wehave become familiar with
such things since we have beheld the Cross. Things which men call absurdities
have become foundational Truths of God to us! The Doctrine of the Cross is,
to them that perish, foolishness. We know that in our Lord was no sin and yet
He bore our sins in His own body on the Cross. We do not know how the
innocent Son of God could be permitted to suffer for sins that were not His
own. It amazes us that Justice should permit one so perfectly Holy to be
forsakenofHis God and to cry out, “Eloi, Eloi, lama Sabachthani?” But it
was so and it was so by the decree of the highest Justice–andwe rejoice in it!
As it was so, that the sun was eclipsedwhen it was impossible that it should be
eclipsed, so has Jesus performed, on our behalf, in the agonies ofHis death,
things which, in the ordinary judgment of men, must be set down as utterly
impossible! Our faith is at home in wonderland where the Lord’s thoughts are
seento be as high above our thoughts as the heavens are above the earth!

Concerning this miracle, I have also further to remark that this darkening of
the sun surpassedall ordinary and natural eclipses. It lastedlonger than an
ordinary eclipse and it came in a different manner. According to Luke, the
darkness all over the land came first and the sun was darkenedafterwards–
the darkness did not begin with the sun, but masteredthe sun! It was unique
and supernatural. Now, among all grief, no grief is comparable to the grief of
Jesus–ofallwoes, none can parallel the woes of our great Substitute! As
strongestlight casts deepestshade, so has the surprising love of Jesus cost
Him a death such as falls not to the common lot of men. Others die, but this
Man is “obedient unto death.” Others drink the fatal draught, yet reckonnot
of its wormwoodand gall–but my Master“tasteddeath.” “He poured out His
soul unto death.” Every part of His Being was darkenedwith that
extraordinary death-shade–andthe natural darkness outside of Him did but
shroud a specialdeath which was entirely by itself.
And now, when I come to think of it, this darkness appears to have been most
natural and fitting. If we had to write out the story of our Lord’s death, we
could not omit the darkness without neglecting a most important item. The
darkness seems a part of the natural furniture of that greattransaction. Read
the story through and you are not at all startled with the darkness. After once
familiarizing your mind with the thought that this is the Son of God and that
He stretches His hands to the cruel death of the Cross, youdo not wonder at
the rending of the veil of the Temple! You are not astonishedat the
earthquake or at the rising of certainof the dead. These are proper attendants
of our Lord’s passion–andso is the darkness. It drops into its place, it seems
as if it could not have been otherwise–
The high and everHoly One!
Well may the conscious Heavengrow dim,
And blackenthe beholding sun."
For a moment think again. Has it not appeared as if the death which that
darkness shrouded was also a natural part of the greatwhole? We have
grown, at last, to feel as if the death of the Christ of God were an integral part
of human history. You cannot take it out of man’s chronicles, canyou?
Introduce the Fall and see Paradise Lost–andyou cannot make the poem
complete till you have introduced that greaterMan who did redeem us–and
by His death gave us our Paradise Regained. It is a singular characteristic of
all true miracles, that though your wondernever ceases, they never appear to
he unnatural–they are marvelous, but never monstrous! The miracles of
Christ dovetailinto the generalrun of human history. We cannot see how the
Lord could be on earth and Lazarus not be raised from the dead when the

grief of Martha and Mary had told its tale. We cannot see how the disciples
could have been tempest-tossedon the Lake of Galilee and the Christ not walk
on the waterto deliver them! Wonders of powerare expectedparts of the
narrative where Jesus is!Everything fits into its place with surrounding facts.
A Romish miracle is always monstrous and devoid of harmony with all beside
it. What if St. Winifred’s head did come up from the well and speak from the
coping to the astonishedpeasantwho was about to draw water? I do not care
whether it did or did not–it does not alter history a bit, nor even colorit–it is
taggedon to the recordand is no part of it! But the miracles of Jesus, this of
the darkness among them, are essentialto human history and especiallyis this
so in the case ofHis death and this greatdarkness whichshrouded it! All
things in human story converge to the Cross whichseems not to be an
afterthought nor an expedient, but the fit and foreordainedchannel through
which Love should run to guilty men!
I cannot saymore from lack of voice, though I had many more things to say.
Sit down and let the thick darkness coveryou till you cannot even see the
Cross and only know that out of reachof mortal eyes your Lord workedout
the redemption of His people. He workedin silence, a miracle of patience and
of love by which the Light of God has come to those who sit in darkness and in
the valley of the shadow of death.
II. Secondly, I desire you to regard this darkness as A VEIL WHICH
CONCEALS. The Christ is hanging on yonder tree. I see the dreadful Cross. I
can see the thieves on either side. I look around and I sorrowfully mark that
motley group of citizens from Jerusalem–along with scribes, priests and
strangers from different countries–mingledwith Romansoldiers. They turn
their eyes on Him and, for the most part, gaze with cruel scorn upon the Holy
One who is in the center. In truth it is an awful sight. Mark those dogs of the
common sort and those bulls of Bashanof more notable rank who all unite to
dishonor the Meek and Lowly One. I must confess I never read the story of
the Master’s death, knowing what I do of the pain of crucifixion, without deep
anguish–crucifixionwas a death worthy to have been invented by devils! The
pain which it involved was immeasurable!I will not torture you by describing
it. I know dear hearts that cannot read of it without tears and without lying
awake fornights afterwards.
But there was more than anguish upon Calvary–ridicule and contempt
embittered all. Those jests, those cruelgibes, those mockeries, those thrusting
out of the tongues–whatshallwe sayof these? At times I have felt some little
sympathy with the French Prince who cried, “If I had been there with my
guards, I would soonhave sweptthose wretches away!” It was too terrible a

sight–the pain of the Victim was grievous enough–but the abominable
wickednessofthe mockers, who could bear it? Let us thank God that in the
middle of the crime there came down a darkness which rendered it impossible
for them to go further with it! Jesus must die. ForHis pains there must be no
alleviation and from death there must be for Him no deliverance–but the
scoffers must be silenced. Mosteffectually their mouths were closedby the
dense darkness which shut them in.
What I see in that veil is, first of all, that it was a concealmentfor those guilty
enemies. Did you ever think of that? It is as if God, Himself, said, “I cannot
bear it. I will not see this infamy! Descend, O veil!” Down fell the heavy
shades–
“I askedthe heavens,
‘What foe to God has done
This unexampled deed?’ The heavens exclaim,
‘Twas man! And we, in horror, snatchedthe sun
From such a spectacle ofguilt and shame.’”
Thank God, the Cross is a hiding place. It furnishes for guilty men a shelter
from the all-seeing eyes, so that justice need not see and strike. When God lifts
up His Son and makes Him visible, He hides the sin of men. He says that “the
times of their ignorance He winks at.” Even the greatnessoftheir sin He casts
behind His back, so that He need not see it, but may indulge His long-
suffering and permit His pity to endure their provocations. It must have
grieved the heart of the Eternal God to see such wanton cruelty of men
towards Him who went about doing goodand healing all manner of diseases.
It was horrible to see the teachers of the people rejecting Him with scorn–the
seedof Israel, who ought to have acceptedHim as their Messiah–casting Him
out as a thing despisedand abhorred! I therefore feelgratitude to God for
bidding that darkness coverall the land and end that shameful scene!I would
say to any guilty ones here–Thank Godthat the Lord Jesus has made it
possible for your sins to be hidden more completelythan by thick darkness!
Thank God that in Christ He does not see you with that stern eye of Justice
which would involve your destruction! Had not Jesus interposed, whose death
you have despised, you had workedout in your own death the result of your
own sin long ago!But for your Lord’s sake you are allowedto live as if God
did not see you. This long-suffering is meant to bring you to repentance. Will
you not come?
But, further, that darkness was a sacredconcealmentfor the blessedPersonof
our Divine Lord. So to speak, the angels found for their King a pavilion of
thick clouds in which His Majestymight be shelteredin its hour of misery. It

was too much for wickedeyes to gaze so rudely on that Immaculate Person!
Had not His enemies stripped Him naked and castlots for His garments?
Therefore it was meetthat the holy Manhoodshould, at length, find suitable
concealment. It was not fit that brutal eyes should see the lines made upon
that blessedform by the engraving tool of sorrow. It was not meet that
revelers should see the contortions of that sacredframe, indwelt with Deity,
while He was being brokenbeneath the iron rod of Divine Wrath on our
behalf! It was meet that God should coverHim so that none should see all He
did and all He bore when He was made sin for us. I devoutly bless God for
thus hiding my Lord away–thus was He screenedfrom eyes which were not fit
to see the sun much less to look upon the Sun of Righteousness!This darkness
also warns us, even we who are most reverent.
This darkness tells us all that the Passionis a greatmystery into which we
cannot pry. I try to explain it as substitution and I feelthat where the
language ofScripture is explicit, I may and must be explicit, too. But yet I feel
that the idea of substitution does not coverthe whole of the matter and that no
human conceptioncancompletely graspthe whole of the dread mystery. It
was workedin darkness becausethe full, far-reaching meaning and result
cannot be beheld of finite mind. Tell me the death of the Lord Jesus was a
grand example of self-sacrifice–Icansee that and much more. Tell me it was a
wondrous obedience to the will of God–Ican see that and much more. Tell me
it was the bearing of what ought to have been borne by myriads of sinners of
the human race, as the chastisementoftheir sin–I can see that and found my
best hope upon it. But do not tell me that this is all that is in the Cross!No,
greatas this would be, there is much more in our Redeemer’s death. God only
knows the love of God–Christonly knows all that He accomplishedwhen He
bowed His head and gave up the ghost. There are common mysteries of
Nature into which it were irreverence to pry, but this is a Divine mystery
before which we take our shoes off, for the place called Calvary is holy
ground! God veiled the Cross in darkness–andin darkness much of its deeper
meaning lies–notbecause Godwould not revealit, but because we have not
capacityenough to discern it all! Godwas manifest in the flesh and in that
human flesh He put awaysin by His ownSacrifice–this we all know. But
“without controversygreatis the mystery of godliness.”
Once again, this veil of darkness also pictures to me the way in which the
powers of darkness will always endeavorto concealthe Cross of Christ. We
fight with darkness whenwe try to preachthe Cross. “This is your hour and
the powerof darkness,” saidChrist, and I doubt not that the infernal hosts
made, in that hour, a fierce assaultupon the spirit of our Lord. Thus much we

also know, that if the Prince of Darkness is anywhere in force, it is sure to be
where Christ is lifted up! To becloud the Cross is the grand objective of the
enemy of souls!Did you evernotice it? These fellows who hate the Gospelwill
let every other doctrine pass muster–but if the Atonement is preached and the
Truths of God which grow out of it, straightawaythey are awakened!Nothing
provokes the devil like the Cross. Moderntheologyhas for its main goalthe
obscurationof the Doctrine of the Atonement. These modern cuttlefish make
the waterof life black with their ink! They make out sin to be a trifle and the
punishment of it to be a temporary business–andthus they degrade the
remedy by underrating the disease. We are not ignorant of their devices.
Expect, my Brothers, that the clouds of darkness will gatheras to a center
around the Cross, that they may hide it from the sinner’s view. But expect
this, also, that there darkness shallmeet its end. Light springs out of that
darkness–the eternalLight of the undying Son of God, who, having risen from
the dead, lives forever to scatterthe darkness of evil!
III. Now we pass on to speak of this darkness as A SYMBOL WHICH
INSTRUCTS. The veil falls down and conceals, but at the same time, as an
emblem, it reveals. It seems to say, “Attempt not to searchwithin, but learn
from the veil, itself–it has cherub work upon it.” This darkness teachesus
what Jesus suffered. It aids us to guess atthe griefs which we may not actually
see.
The darkness is the symbol of the wrath of God which fell on those who slew
His only begottenSon. God was angry and His frown removed the light of
day. Well might He be angry, when sin was murdering His only Son–whenthe
Jewishfarmers were saying, “This is the heir; come, let us kill Him, and let us
seize o His inheritance.” This is God’s wrath towards all mankind, for
practically all men concurred in the death of Jesus. Thatwrath has brought
men into darkness–theyare ignorant, blinded, bewildered. They have come to
love darkness betterthan light because their deeds are evil. In that darkness
they do not repent, but go on to rejectthe Christ of God. Into this darkness
God cannot look upon them in complacency, but He views them as children of
darkness and heirs of wrath, for whom is reservedthe blackness ofdarkness
forever!
The symbol also tells us what our Lord Jesus Christ endured. The darkness
outside of Him was the figure of the darkness that was within Him. In
Gethsemane a thick darkness fell upon our Lord’s spirit. He was “exceedingly
sorrowful, even unto death.” His joy was communion with God–that joy was
gone and He was in the dark. His day was the light of His Father’s face–that
face was hidden and a terrible night gatheredaround Him. Brothers, I should

sin againstthat veil if I were to pretend that I could tell you what the sorrow
was which oppressedthe Savior’s soul–only so far canI speak as it has been
given me to have fellowship with Him in His sufferings. Have you ever felt a
deep and overwhelming horror of sin–your ownsin and the sins of others?
Have you ever seensin in the light of God’s love? Has it ever darkly hovered
over your sensitive conscience?Has an unknown sense ofwrath crept over
you like midnight gloomand has it been about you, around you, above you,
and within you? Have you felt shut up in your feebleness and yet shut out
from God? Have you lookedaround and found no help, no comfort, even, in
God–no hope, no peace? In all this you have sipped a little of that saltsea into
which our Lord was cast. If, like Abraham, you have felt a horror of great
darkness creepoveryou, then you have had a taste of what your Divine Lord
suffered when it pleasedthe Fatherto bruise Him and to put Him to grief.
This it was that made Him sweatgreatdrops of blood falling to the ground–
and this it was which, on the Cross, made Him utter that appalling cry, “My
God, My God, why have You forsakenMe?”It was not the crown of thorns,
or the scourge, orthe Cross which made Him cry–it was the darkness, the
awful darkness of desertionwhich oppressedHis mind and made Him feel like
one distraught. All that could comfort Him was withdrawn and all that could
distress Him was piled upon Him. “The spirit of a man will sustainhis
infirmity; but a wounded spirit who canbear?” Our Savior’s spirit was
wounded and He cried, “My heart is like wax, it is melted in the midst of My
heart.” He was bereft of all natural and spiritual comfort and His distress was
utter and entire. The darkness ofCalvary did not, like an ordinary night,
revealthe stars, but it darkened every lamp of Heaven. His strong crying and
tears denoted the deep sorrow of His soul. He bore all it was possible for His
capacious mind to bear, though enlargedand invigorated by union with the
Godhead! He bore the equivalent of Hell–no, not that, only–but He bore that
which stood insteadof 10,000Hells, so far as the vindication of the Law is
concerned!Our Lord rendered, in His death agony, a homage to Justice far
greaterthan if a world had been doomed to destruction! When I have said
that, what more canI say? Well may I tell you that this unutterable darkness,
this hiding of the Divine Face, expressesmore of the woes ofJesus than words
can ever tell.
Again, I think I see in that darkness, also, whatit was that Jesus was battling,
for we must never forget that the Cross was a battlefield to Him, wherein He
triumphed gloriously. He was fighting, then, with darkness–withthe powers of
darkness of which Satanis the head–with the darkness of human ignorance,
depravity and falsehood. The battle thus apparent at Golgotha has been

raging eversince. Then was the conflictat its height, for the chiefs of the two
greatarmies met in personalconflict. The present battle in which you and I
take our little share is as nothing compared with that wherein all the powers
of darkness in their dense battalions hurled themselves againstthe Almighty
Son of God! He bore their onset, endured the tremendous shock of their
assaultand, in the end, with shout of victory, He led captivity captive! He, by
His powerand Godhead, turned midnight into day, again, and brought back
to this world a reign of light which, blessedbe God, shall never come to a
close!Come to battle again, you hosts of darkness, if you dare! The Cross has
defeatedyou–the Cross shalldefeat you! Hallelujah! The Cross is the ensign
of victory–its light is the death of darkness!The Cross is the lighthouse which
guides poor weather-beatenhumanity into the harbor of peace–this is the
lamp which shines over the door of the greatFather’s house to lead His
prodigals home.
Let us not be afraid of all the darkness whichbesets us on our way Home,
since Jesus is the light which conquers it all!
The darkness nevercame to an end till the Lord Jesus broke the silence. All
had been still and the darkness had grownterrible. At last He spoke and His
voice uttered a Psalm. It was the 22 nd Psalm. “My God,” He said, “My
God,why have You forsakenMe?”Eachrepeated, “Eloi,” flashedmorning
upon the scene!By the time He had uttered the cry, “Why have you forsaken
Me?” men had begun to see, again, and some even ventured to misinterpret
His words–more in terror than in ignorance. Theysaid, “He calls Elijah!”
They may have meant to mock, but I think not. At any rate, there was no
heart in what they said, nor in the reply of their companions. Yet the light had
come by which they could see to dip the sponge in vinegar. Brothers and
Sisters, no light will ever come to dark hearts unless Jesus shallspeak and the
light will not be clearuntil we hear the voice of His sorrows onour behalf as
He cries, “Why have you forsakenMe?” His voice of grief must be the end of
our grief! His cry out of the darkness must cheerawayour gloomand bring
the heavenly morning to our minds!
You see how much there is in my text. It is a joy to speak on such a theme
when one is in goodhealth and full of vigor–then are we as Naphtali, a hind let
loose–thenwe give goodly words!But this day I am in pain as to my body and
my mind seems frozen. Nevertheless, the Lord can bless my feeble words and
make you see that in this darkness there is a deep and wide meaning which
none of us should neglect. If God shall help your meditations, this darkness
will be light about you.

IV. I come to my fourth point and my closing words will deal with THE
SYMPATHY WHICH PROPHESIES. Do you see the sympathy of Nature
with her Lord–the sympathy of the sun in the heavens with the Sun of
Righteousness?It was not possible for Him by whom all things were made to
be in darkness and for Nature to remain in the light.
The first sympathetic fact I see is this–all lights are dim when Christ shines
not. All is dark when He does not shine. In the Church, if Jesus is not there,
what is there? The sun, itself, could not yield us light if Jesus were withdrawn.
The sevengolden lamps are ready to go out unless He walks among them and
trims them with the holy oil. Brothers, you soongrow heavy, your spirits faint
and your hands are wearyif the Christ is not with you! If Jesus Christ is not
fully preached. If He is not with us by His Spirit, then everything is in
darkness. Obscure the Cross and you have obscured all spiritual teachings!
You cannot say, “We will be clearin every other point and clearupon every
other doctrine, but we will shun the Atonement since so many quibble with it.
No, Sirs! If that candle is put under a bushel, the whole house is dark! All
theologysympathizes with the Cross and is coloredand tinctured by it! Your
pious service, your books, your public worship must all be in sympathy with
the Cross, one wayor another. If the Cross is in the dark, so will all your work
be–
“What do you think of Christ? is the test
To try both your work and your scheme;
You cannot be right in the rest
Unless you think rightly of Him.”
Conjure up your doubts; fabricate your philosophies and compose your
theories–there willbe no Light of God in them if the Cross is left out. Vain are
the sparks ofyour own making–you shall lie down in sorrow!All our work
and travail shall end in vanity unless the work and travail of Christ is our first
and only hope! If you are dark upon that point, which alone is Light, how
greatis your darkness!
Next, see the dependence of all creationupon Christ, as evidenced by its
darkness whenHe withdraws. It was not meet that He who made all worlds
should die and yet all worlds should go on just as they had done. If He suffers
eclipse, they must suffer eclipse, too. If the Sun of Righteousnessis made to set
in blood, the natural sun must keeptouch with Him. I believe, my Friends,
that there is a much more wonderful sympathy betweenChrist and the world
of Nature than any of us have ever dreamed. The whole creationgroans and
travails in pain togetheruntil now because Christ, in the Church, is in His

travail pangs. Christ in His mystical body is in travail and so the whole
creationmust wait for the manifestation of the Son of God.
We are waiting for the coming of the Lord from Heaven and there is no hill or
dale–there is no mountain or sea but what is in perfectharmony with the
waiting Church! Wonder not that there should be earthquakes in many
places, blazing volcanoes,terrible tempests, and sore spreading of deadly
disease!Marvel not when you hear of dire portents and things that make
one’s heart to quail, for such things must be till the end shall come!Until the
GreatShepherd shall make His crook into a scepterand shall begin His
unsuffering reign, this poor earth must bleed at every vein! There must be
darkness till these days of delay are ended. You that expectplacid history till
Christ shall come expectyou know not what! You that think that generous
politics shall create orderand contentment and that the extensionof free-
trade shall breathe universal peace over the nations, look for the living among
the dead! Till the Lord shall come, the word has gone out, “Overturn,
overturn, overturn,” and overturned all things must be–notonly in other
kingdoms, but in this also, till Jesus comes!All that can be shakenshall be
shakenand only His immovable Throne and Truth shall abide. Now is the
time of the Lord’s battle with darkness and we may not hope, as yet, for
unbroken light.
DearFriends, the sin which darkened Christ and made Him die in the dark,
darkens the whole world. The sin that darkened Christ and made Him hang
upon the Cross in the dark is darkening you who do not believe in Him–and
you will live in the dark and die in the dark unless you get to Him, only, who is
the Light of the World and can give light to you. There is no light for any man
exceptin Christ! And until you believe in Him, thick darkness shallblind you
and you shall stumble in it and perish! That is the lessonI would have you
learn.
Another practicallessonis this–if we are in the dark at this time; if our spirits
are sunk in gloom, let us not despair, for the Lord Christ, Himself, was there.
If I have fallen into misery on accountof sin, let me not give up all hope, for
the Father’s Well-Belovedpassedthrough denserdarkness than mine. O
believing Soul, if you are in the dark, you are near the King’s cellars and there
are wines on the lees wellrefined lying there! You have gotten into the
pavilion of the Lord and now may you speak with Him! You will not find
Christ in the gaudy tents of pride, nor in the foul haunts of wickedness!You
will not find Him where the viol and the dance and the flowing bowl inflame
the lusts of men! But in the house of mourning you will meet the Man of
Sorrows!He is not where Herodias dances, nor where Bernice displays her

charms. He is where the woman of a sorrowful spirit moves her lips in prayer.
He is never absentwhere penitence sits in darkness and bewails her faults–
“Yes, Lord, in hours of gloom,
When shadows fill my room
When pain breathes forth its groans,
And grief its sighs and moans,
Then You are near.”
If you are under a cloud, feelfor your Lord, if haply you may find Him. Stand
still in your black sorrow and say, “O Lord, the preachertells me that Your
Cross once stoodin such darkness as this–O Jesus hearme!” He will respond
to you–the Lord will look out of the pillar of cloud and shed a light upon you.
“I know their sorrows,”He says. He is no strangerto heart-break. Christ also
once suffered for sin. Trust Him and He will cause His light to shine upon
you! Lean upon Him and He will bring you up out of the gloomy wilderness
into the land of rest. God help you to do so!
Last Monday I was cheeredbeyond all I cantell you by a letter from a
Brother who had been restoredto life, light, and liberty by the discourse of
last Sabbath morning [Sermon No. 1895, Volume 32–Love Abounding, Love
Complaining, Love Abiding]. I know no greaterjoy than to be useful to your
souls. Forthis reasonI have tried to preach, this morning, though I am
physically quite unfit for it. Oh, I do pray I may hear more news from saved
ones!Oh that some spirit that has wandered out into the dark moorland may
spy the candle in my window and find its way home! If you have found my
Lord, I charge you, never let Him go, but cleave to Him till the day breaks and
the shadows flee away!God help you so to do for Jesus'sake!Amen.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Prodigy Rebuking Levity
Matthew 27:45-54
J.A. Macdonald

Levity had diabolical revelry while the blessedLord Jesus meeklysuffered
injustice the most outrageous, andcruelty the most refined. At its height it
was rebuked -
I. BY A HORROR OF DARKNESS.
1. This was preternatural.
(1) It was not the result of an ordinary eclipse ofthe sun. The Passoverwas
celebratedat full moon, when such an event could not have takenplace. A
solareclipse never continues beyond a quarter of an hour. This darkness
continued three hours.
(2) It may have been produced by the intervention of dense clouds. Such an
intervention would have been unusual in Judaea in the spring of the year
during the brightest hours of the day. But whatevermay have been the
secondarycauses, they were commissionedby the same Providence that sent
the plague of darkness upon the Egyptians (cf. Exodus 10:21-23).
(3) It was no chance that so intimately connectedthis darkness with the event
of the Crucifixion. It was "overall the land," viz. of Judea, where Christ
suffered, and prevailed during the latter three hours of his suffering. It
terminated also with the termination of those sufferings. To explain such
coincidences as purely accidentalis but to substitute a miracle of chance for a
miracle of Providence. What is gained?
2. It was portentous.
(1) It expressedthe moral anguish of spirit which Jesus then endured for us.
For in those three dreadful hours he was enduring the punishment of our
offences. This experience of Divine angerdrew from him the pathetic
exclamation, "Eli, Eli, lama sabachthani?"
(2) It expressedthe presenttriumph of the powers of darkness overthe Sun of
Righteousness(cf. Genesis 3:15 Luke 22:53). An extraordinary illumination
heralded the birth of Christ, an extraordinary darkness signalizedhis death.
(3) It indicated the spiritual darkness ofthe Jewishpeople, who obstinately
closedtheir eyes upon the Light of the world, and filled up the measure of
their iniquity by crucifying the JustOne. It presagedalso the desolationwhich
in consequence theywere destined to suffer.
(4) It expresseda mourning spreadover nature for the horrible crime then
perpetrated by men. This sentiment is put into the mouth of Dionysius the
Areopagite, who, witnessing a wonderful eclipse of the sun at Heliopolis, in
Egypt, said to his friend Apollophanes, "Either God himself suffers or
sympathizes with the sufferer."

II. BY THE RENDING OF THE TEMPLE'S VEIL.
1. This also was preternatural.
(1) The matter of fact cannotbe disputed. Forit occurred at the time of the
evening sacrifice, while the priest was offering incense in the holy place, and
on the occasionofa greatfestival when the people in vast numbers were
praying without. The testimony of Matthew might therefore have been readily
contradictedhad it not been true. It is too late in the day to attempt to
contradict it now.
(2) We are not informed how the wonder was effected, whetherby lightning
or by invisible hands; but the veil was thick and strong, and could not have
been "rent from the top to the bottom" by any ordinary force. Godcan work
his miracles immediately or by secondarycauses.
(3) That this was a Divine thing is evident from its coincidence with the
moment of the Redeemer's yielding up his spirit. To say this was a mere
accidentis but to make the miracle of chance all the more stupendous.
2. This too was portentous.
(1) Paul teaches us to regardthe rending of the veil of the temple as
emblematicalof the rending of the body of our Lord, the sacrificialefficacyof
which opened to the guilty the way of access to God, and opened to all who
believe, the way into his glorious presence in the future life.
(2) It intimated also the abolition of the JewishceremonialLaw, which, by its
interposition of imperfect and mystic rites, had obstructedfree and direct
approachto God.
(3) It signified the revealing and unfolding of the mysteries of the Old
Testament, so as to make the face of Moses to shine in the radiance of the
gospel. In Christ we discoverthe true Propitiatory, or Mercy seat. He is that
Ark of the covenantwho contains in his heart the unbroken tables of the Law.
He is that precious goldenpot of incorruptible Manna, the very Bread of life
from heaven.
III. BY THE PORTENTS FROMTHE EARTH.
1. The earthquake.
(1) Travellers have observedmarks of extraordinary convulsions in these
rocks. The fissures lie across the natural cleavage. Thoughearthquakes are
produced by natural causes, yetare they under the controland direction of
Providence.

(2) This earthquake attestedGod's approbation of the Sufferer, as it
expressedalso his angeragainsthis persecutors (cf. Amos 8:8; Nahum 1:6). So
as the rending of the veil intimated the removal and abolition of the Jewish
Church, this rending of the rocks imported the ruin that was coming upon the
nation.
(3) The phenomenon occurring at that critical moment when Jesus dismissed
his spirit, significantly evincedthat the dreadful actof rejecting and
crucifying the Christ provokedthe desolation.
(4) It may also be takenas a token and earnestof that mighty convulsion of
nature which will attend Christ's coming to the judgment (cf. Hebrews 12:26).
2. The opening of the tombs.
(1) This showedthat the powerof death and the grave was vanquished by the
death and resurrectionof Christ. When our Lord gave up the ghostit was not
life but death itself that died. This was the greatdeath out of which life was
educed. He triumphed over death in the "place ofa skull" - where the
trophies of death lay around. His Divinity was proved, for he imparted life to
the bodies of the sleeping saints (see John 5:25).
(2) "This opening of the graves was designedboth to adorn the resurrectionof
Christ, and to give a specimenof our resurrection, which also is in virtue of
his" (Flavel).
(3) It was a strong confirmation of the resurrectionof Christ. Forthose who
came forth from the tombs after his resurrection"appearedto many" to
whom our Lord himself did not appear. Returning with Jesus to heaven, they
were also pledges to angels and spirits of men of the generalresurrectionto
come. See now -
IV. THE EFFECT UPON THE SPECTATORS.
1. Upon the Jews.
(1) The horror of darkness interrupted their raillery. It struck them with
terror. Guilt trembles in darkness. It did not change their hearts.
(2) Until near the close ofthis period of horror, Jesus sufferedsilently in the
sorrowfulness ofhis soul for the sin of the world, and distressedwith the awful
loneliness of being forsakenofhis God. This was the worstpart of his
sufferings, and extorted from him that loud pathetic cry. This roused again
the courage ofhis revilers to say, "This Man callethElijah." They
misunderstood him, as carnalmen do evermore, substituting trust in the
human for trust in the Divine.

(3) Jesus then said, "I thirst" (see John 19:28). This moved one standing by to
fix a sponge soakedin vinegar on a hyssop stalk, and put it to his mouth, but
the kindness was interrupted by others who, in the same obdurate spirit, said,
"Let be; let us see whether Elijah cometh to save him." The heart is
desperatelywicked.
(4) The prodigies which followedmade them "smite their breasts" (see Luke
23:48). The wickedwill wail amid the convulsions of the lastday (cf. Isaiah
2:19-21;Revelation1:7).
2. Upon the soldiers.
(1) They had reviled him before (see Luke 23:36), but now they "fear
exceedingly," and the centurion in particular is thoughtfully affected, for he
makes a true confession.
(2) In his reflections he thought upon the manner of the death of Christ (see
Mark 15:39), for his death was evidently a voluntary act.
(a) Luke tells us that the last utterance was, "Father, unto thy hands I
commend my spirit." This he uttered with a loud or greatvoice. Then
immediately he "yielded up his spirit." His strength was unbroken. He died as
the Prince of life.
(b) The circumstance of his expiring soonerthan was usual with crucified
persons (see Mark 15:44), as well as the loudness of his voice in the very actof
his dying, showedthe voluntariness of his death (see John 10:17, 18).
(c) Our Lord is nowhere said to have fallen asleep(cf. ver. 52), but always to
have died. "Abraham, Isaac, Ishmael, Jacob, breathedtheir last; Ananias,
Sapphira, Herod, expired; Jesus gave up the ghost, dismissed or delivered up
his ownspirit" (A. Clarke). In the manner of his death, then, behold the
manner of his love.
(d) Christ's loud voice was like the trumpet blown over the sacrifices.
3. Upon the women.
(1) They followedhim in love. They had ministered to him. They seemnow to
have been the only disciples, excepting John, present at the Crucifixion. They
were "afaroff." This expressionmay only intimate that they had come from
far, even from Galilee. Forthe mother of Jesus stoodby the cross with John,
and Mary of Magdala and others also were near. Yet when Christ suffered,
his friends were but spectators.Evenangels stoodaloofwhen he trod the
winepress alone.

(2) Their faith and love were strengthened. All that the centurion saw they
also saw, and with wider and deeper conviction. - J.A.M.
Biblical Illustrator
There was darkness overall the land.
Matthew 27:45
GoodFriday and its lessons
DeanStanley.
A dark shadow belongs to the best of things.
I. The first lessonis patience and perseverance. We must be patient with
others if they stumble in the darkness, if they do not at once find their way
towards the truth.
II. The darkness ofGoodFriday is a likeness ofthe opposition which eachone
of us ought to be, and will be, calledupon to face, in doing his duty.
III. The darkness ofthe dismal tragedyof the crucifixion reminds us of the
consoling truth that failures are not perpetual failures. Good Friday was
outwardly a failure; the Eastermorn was its complete success.
(DeanStanley.)
A sermon suggestedby an eclipse of the sun
W. Urwick, D. D.

The infidel has attempted to impugn its credibility. He has urged: "Why we
do not read of it in profane history?"
1. That, according to the evangelicalhistory, the darkness may not have
extended beyond the limits of Judea. If this be true it would not be observedin
Greece, Italy, or any other country beyond Judea.
2. The historical accounts ofthat period, especially of matters then occurring
in Judea, are, if we except those of the New Testament, very scantyindeed.
3. The policy of both Jews and Gentiles who were opposedto Christianity, was
to suppress facts that might tend to recordit.
4. It is assuming what cannot be proved when it is saidthat this event is not
named by other than Christian writers. Mostof the works of that time have
perished; and , in his apologyfor the Christian religion, addressedto the
magistates ofthe empire and to the Senate of Rome, appeals as having this
miraculous darkness preservedin their archives.
I. THIS DARKNESS AS INDICATING THE AGENCYWHICH THEN
PREDOMINATED.Sin was then prevailing over holiness.
II. This darkness as indicating THE CRIME WHICH WAS THEN
PERPETRATED.
III. This darkness as indicating THE SUFFERINGS WHICHWERE THEN
ENDURED.
IV. This darkness as indicating THE EVILS WHICH WERE THEN
REMOVED.
V. This darkness as indicating THE JUDGMENTSTHAT WERE THEN
INCURRED.
(W. Urwick, D. D.)
STUDYLIGHTRESOURCES
Adam Clarke Commentary
There was darkness overall the land - I am of opinion that πασαν την γην
does not mean all the world, but only the land of Judea. So the word is used
Matthew 24:30; Luke 4:25, and in other places. Severaleminent critics are of
this opinion: Beza defends this meaning of the word, and translates the Greek,

super universam Regionemoverthe whole Country. Besides, it is evident that
the evangelists speakofthings that happened in Judea, the place of their
residence. It is plain enough there was a darkness in Jerusalem, and over all
Judea; and probably over all the people among whom Christ had for more
than three years preached the everlasting Gospel;and that this darkness was
supernatural is evident from this, that it happened during the passover, which
was celebratedonly at the full moon, a time in which it was impossible for the
sun to be eclipsed. But many suppose the darkness was overthe whole world,
and think there is sufficient evidence of this in ancient authors. Phlegonand
Thallus, who flourished in the beginning of the secondcentury, are supposed
to speak of this. The former says:"In the fourth yearof the 202nd Olympiad,
there was an extraordinary eclipse of the sun: at the sixth hour, the day was
turned into dark night, so that the stars in heaven were seen;and there was an
earthquake in Bithynia, which overthrew many houses in the city of Nice."
This is the substance ofwhat Phlegonis reputed to have said on this subject: -
but
All the authors who quote him differ, and often very materially, in what they
say was found in him.
Phlegonsays nothing of Judea: what he says is, that in such an Olympiad,
(some say the 102nd, others the 202nd), there was an eclipse in Bithynia, and
an earthquake at Nice.
Phlegondoes not saythat the earthquake happened at the time of the eclipse.
Phlegondoes not intimate that this darkness was extraordinary, or that the
eclipse happened at the full of the moon, or that it lasted three hours. These
circumstances couldnot have been omitted by him, if he had knownthem.
Phlegonspeaks merelyof an ordinary, though perhaps total, eclipse of the
sun, and cannot mean the darkness mentioned by the evangelists.
Phlegonspeaks ofan eclipse that happened in some yearof the 102nd, or
202ndOlympiad; and therefore little stress canbe laid on what he says as
applying to this event.
The quotation from Thallus, made by Africanus, found in the Chronicle of
Syncellus, of the eighth century, is allowedby eminent critics to be of little
importance. This speaks "ofa darkness overall the world, and an earthquake
which threw down many houses in Judea and in other parts of the earth." It
may be necessaryto observe, that Thallus is quoted by severalof the ancient
ecclesiasticalwriters for other matters, but never for this; and that the time in
which he lived is so very uncertain, that Dr. Lardner supposes there is room
to think he lived rather before than after Christ.

Dionysius the Areopagite is supposedto have mentioned this event in the most
decided manner: for being at Heliopolis in Egypt, with his friend
Apollophanes, when our Savior suffered, they there saw a wonderful eclipse of
the sun, whereupon Dionysius said to his friend, "Either God himself suffers,
or sympathizes with the sufferer." It is enough to say of this man, that all the
writings attributed to him are known to be spurious, and are proved to be
forgeries ofthe fifth or sixth century. Whoeverdesires to see more on this
subject, may consult Dr. Lardner, (vol. vii. p. 371, ed. 1788), a man whose
name should never be mentioned but with respect, notwithstanding the
peculiarities of his religious creed;who has done more in the service of Divine
revelation than most divines in Christendom; and who has raiseda monument
to the perpetuity of the Christian religion, which all the infidels in creation
shall never be able to pull down or deface.
This miraculous darkness should have causedthe enemies of Christ to
understand that he was the light of the world, and that because they did not
walk in it it was now takenaway from them.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 27:45". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
27.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Now from the sixth hour - That is, from our twelve o‘clock.The Jews divided
their day into twelve hours, beginning to count at sunrise.
There was darkness - This could not have been an eclipse ofthe sun, for the
Passoverwas celebratedatthe time of the full moon, when the moon is
opposite to the sun. Luke says Luke 23:45 that “the sun was darkened,” but it
was not by an eclipse. The only cause of this was the interposing powerof God
- furnishing testimony to the dignity of the sufferer, and causing the elements
to sympathize with the pains of his dying Son. It was also especiallyproper to
furnish this testimony when the “Sun of righteousness”was withdrawing his
beams for a time, and the Redeemerof men was expiring. A thick darkness,

shutting out the light of day, and clothing every objectwith the gloomof
midnight, was the appropriate drapery with which the world should be clad
when the Son of God expired. This darkness was noticedby one at leastof the
paganwriters. Phlegon, a Romanastronomer, speaking ofthe 14th year of the
reign of Tiberius, which is supposedto be that in which our Saviour died, says
“that the greatesteclipse ofthe sun that was everknown happened then, for
the day was so turned into night that the stars appeared.”
Over all the land - That is, probably, over the whole land of Judea, and
perhaps some of the adjacentcountries. The extent of the darkness is not
known.
The ninth hour - Until about three o‘clock in the afternoon, at which time the
Saviour is supposedto have died.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Matthew 27:45". "Barnes'Notesonthe
Whole Bible". https:https://www.studylight.org/commentaries/bnb/matthew-
27.html. 1870.
The Biblical Illustrator
Matthew 27:45
There was darkness overall the land.
GoodFriday and its lessons
A dark shadow belongs to the best of things.
others if they stumble in the darkness, if they do not at once find their way
towards the truth.
II. The darkness ofGoodFriday is a likeness ofthe opposition which eachone
of us ought to be, and will be, calledupon to face, in doing his duty.

III. The darkness ofthe dismal tragedyof the crucifixion reminds us of the
consoling truth that failures are not perpetual failures. Good Friday was
outwardly a failure; the Eastermorn was its complete success. (DeanStanley.)
A sermon suggestedby an eclipse of the sun
The infidel has attempted to impugn its credibility. He has urged: “Why we
do not read of it in profane history?”
1. That, according to the evangelicalhistory, the darkness may not have
extended beyond the limits of Judea. If this be true it would not be observedin
Greece, Italy, or any other country beyond Judea.
2. The historical accounts ofthat period, especiallyof matters then occurring
in Judea, are, if we except those of the New Testament, very scantyindeed.
3. The policy of both Jews and Gentiles who were opposedto Christianity, was
to suppress facts that might tend to recordit.
4. It is assuming what cannot be proved when it is saidthat this event is not
named by other than Christian writers. Mostof the works of that time have
perished; and Tertullian, in his apologyfor the Christian religion, addressed
to the magistates ofthe empire and to the Senate ofRome, appeals as having
this miraculous darkness preservedin their archives.
I. This darkness as indicating the agencywhich then predominated. Sin was
then prevailing overholiness.
II. This darkness as indicating the crime which was then perpetrated.
III. This darkness as indicating the sufferings which were then endured.
IV. This darkness as indicating the evils which were then removed.
V. This darkness as indicating the judgments that were then incurred. (W.
Urwick, D. D.)
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "Matthew 27:45". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/matthew-27.html. 1905-
1909. New York.
Coffman's Commentaries on the Bible
Now from the sixth hour, there was darkness overall the land until the ninth
hour.
From noon until three o'clock inthe afternoon; there was darkness
everywhere. It was not mere eclipse, lasting far too long for that; it was not a
dust storm, mist or fog; Luke added the words that the "sun's light failed."
The gospels, therefore,clearlyintended this wonder to be viewed as altogether
supernatural (see more on this under Matthew 27:51).
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 27:45". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-27.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Now from the sixth hour,.... Which was twelve o'clock atnoon,
there was darkness overall the land unto the ninth hour; till three o'clock in
the afternoon, the time the Jews call"betweenthe two evenings";and which
they sayF3 is "from the sixth hour, and onwards". Luke says, the sun was
darkened, Luke 23:45. This darkness was a preternatural eclipse of the sun;
for it was at the time when the moon was in the full, as appears from its being
at the time of the passover;which was on the fourteenth day of the month
Nisan, the Jews beginning their months from the new moon: and moreover, it
was over all the land, or earth, as the word may be rendered; and the Ethiopic

version renders it, "the whole world was dark";at leastit reachedto the
whole Roman empire, or the greatestpart of it; though some think only the
land of Judea, or Palestine, is intended: but it is evident, that it is taken notice
of, and recordedby Heathen historians and chronologers, as by Phlegon, and
others, referred to by EusebiusF4. The Romanarchives are appealedunto for
the truth of it by TertullianF5; and it is assertedby Suidas, that Dionysius the
Areopagite, then an Heathen, saw it in Egypt; and said,
"either the, divine being suffers, or suffers with him that suffers, or the frame
of the world is dissolving.
Add to this the continuance of it, that it lasted three hours; whereas a natural
eclipse of the sun is but of a short duration; see Amos 8:9. The JewsF7 have a
notion, that in the times of the Messiah
"the sun shall be darkened, ‫תוגלפב‬ ‫,אמוי‬ "in the middle of the day", (as this
was,)as that day was darkened when the sanctuary was destroyed.
Yea, they speakF8 ofa darkness that shall continue a long time: their words
are these:
"the king Messiahshallbe made knownin all the world, and all the kings
shall be stirred up to join togetherto make war with him; and many of the
profligate Jews shall be turned to them, and shall go with them, to make war
againstthe king Messiah;so ‫ךשחתי‬ ‫לכ‬ ‫,אמלע‬ "allthe world shall be darkened"
fifteen days, and many of the people of Israelshall die in that darkness.
This darkness that was over the earth at the time of Christ's sufferings, was,
no doubt, an addition to them; the sun, as it were, hiding its face, and refusing
to afford its comforting light and heat to him; and yet might be in detestation
of the heinousness ofthe sin the Jews were committing, and as expressive of
the divine angerand resentment; for God's purposes and decrees, andthe end
he had in view, did not excuse, nor extenuate their wickedness;as it shows
also their wretchedstupidity, not to be awakenedand convincedby the
amazing darkness, with other things attending it, which made no impression
on them; though it did on the Roman centurion, who concludedChrist must
be the Son of God. It was an emblem of the judicial blindness and darkness of
the Jewishnation; and signified, that now was the hour and power of
darkness, orthe time for the prince of darkness, withhis principalities and
powers, to exert himself; and was a representationof that darkness that was
now on the soul of Christ, expressedin the following verse;as well as of the
eclipse of him, the sun of righteousness,ofthe glory of his person, both by his
incarnation, and by his sufferings,

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 27:45". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-27.html. 1999.
Geneva Study Bible
12 Now from the sixth hour there was darkness overall the land unto the
ninth hour.
(12) Heaven itself is darkenedfor very horror, and Jesus cries out from the
depth of hell, and all during this time he is being mocked.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon Matthew 27:45". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/matthew-27.html.
1599-1645.
People's New Testament
From the sixth hour there was darkness overall the land. Darknessfrom
twelve until three o'clock."Overall the land" means, not the whole earth, but
Judea. Early Christian writers speak of this, and appeal to heathen testimony
in support of the fact. The period of outward darkness, no doubt, coincided
with that of Christ's mental agonyand sense ofdesertion. The darkness was

not total, but probably a deep gloom, such as every one remembers to have
experiencedin his life-time.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on Matthew 27:45". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/matthew-
27.html. 1891.
Robertson's WordPictures in the New Testament
From the sixth hour (απο εκτης ωρας — apo hektēs hōras). Curiously enough
McNeile takes this to mean the trial before Pilate (John 18:14). But clearly
John uses Roman time, writing at the close ofthe century when Jewishtime
was no longer in vogue. It was six o‘clock in the morning Roman time when
the trial occurred before Pilate. The crucifixion beganat the third hour (Mark
15:25)Jewishtime or nine a.m. The darkness beganat noon, the sixth hour
Jewishtime and lasted till 3 p.m. Roman time, the ninth hour Jewishtime
(Mark 15:33;Matthew 27:45; Luke 23:44). The dense darkness for three
hours could not be an eclipse of the sun and Luke (Luke 23:45) does not so
say, only “the sun‘s light failing.” Darkness sometimesprecedesearthquakes
and one came at this time or dense masses ofclouds may have obscured the
sun‘s light. One need not be disturbed if nature showedits sympathy with the
tragedy of the dying of the Creatoron the Cross (Romans 8:22), groaning and
travailing until now.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography

Robertson, A.T. "Commentary on Matthew 27:45". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-27.html.
Broadman Press 1932,33.Renewal1960.
Wesley's ExplanatoryNotes
Now from the sixth hour there was darkness over all the land unto the ninth
hour.
From the sixth hour, there was darkness overall the earth unto the ninth hour
— Insomuch, that even a heathen philosopher seeing it, and knowing it could
not be a natural eclipse, becauseit was at the time of the full moon, and
continued three hours together, cried out, "Either the Godof nature suffers,
or the frame of the world is dissolved." By this darkness Godtestified his
abhorrence of the wickednesswhichwas then committing. It likewise
intimated Christ's sore conflicts with the Divine justice, and with all the
powers of darkness.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Matthew 27:45". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-27.html. 1765.
The Fourfold Gospel
Now from the sixth hour1 there was darkness overall the land until the ninth
hour.
THE CRUCIFIXION. C. DARKNESS THREE HOURS. AFTER FOUR
MORE SAYINGS, JESUS EXPIRES. STRANGEEVENTS ATTENDING
HIS DEATH. Matthew 27:45-56;Mark 15:33-41;Luke 23:44-49;John 19:28-
30
Now from the sixth hour, etc. See John19:28-30.

Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 27:45".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-27.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
The ninth hour; about the middle of the afternoon.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Matthew 27:45".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/matthew-27.html. 1878.
Calvin's Commentary on the Bible
Matthew 27:45.Now from the sixth hour. Although in the death of Christ the
weakness ofthe flesh concealedfora short time the glory of the Godhead, and
though the Son of God himself was disfigured by shame and contempt, and, as
Paul says, was emptied, (Philippians 2:7) yet the heavenly Father did not cease
to distinguish him by some marks, and during his lowesthumiliation prepared
some indications of his future glory, in order to fortify the minds of the godly
againstthe offense of the cross. Thus the majesty of Christ was attestedby the
obscurationof the sun, by the earthquake, by the splitting of the rocks, and

the rending of the veil, as if heaven and earth were rendering the homage
which they owedto their Creator.
But we inquire, in the first place, what was the designof the eclipse of the
sun? For the fiction of the ancientpoets in their tragedies, that the light of the
sun is withdrawn from the earth wheneverany shocking crime is perpetrated,
was intended to express the alarming effects of the angerof God; and this
invention unquestionably had its origin in the ordinary feelings of mankind.
In accordance withthis view, some commentators think that, at the death of
Christ, God sent darkness as a Mark of detestation, as if God, by bringing
darkness overthe sun, hid his face from beholding the blackestof all crimes.
Others saythat, when the visible sun was extinguished, it pointed out the
death of the Sun of righteousness. Others chooseto refer it to the blinding of
the nation, which followedshortly afterwards. Forthe Jews, by rejecting
Christ, as soonas he was removed from among them, were deprived of the
light of heavenly doctrine, and nothing was left to them but the darkness of
despair.
I rather think that, as stupidity had shut the eyes of that people againstthe
light, the darkness was intended to arouse them to considerthe astonishing
design of God in the death of Christ. For if they were not altogetherhardened,
an unusual change of the order of nature must have made a deep impression
on their senses, so as to look forward to an approaching renewalof the world.
Yet it was a terrific spectacle whichwas exhibited to them, that they might
tremble at the judgment of God. And, indeed, it was an astonishing display of
the wrath of God that he did not spare even his only begottenSon, and was
not appeasedin any other way than by that price of expiation.
As to the scribes and priests, and a greatpart of the nation, who paid no
attention to the eclipse of the sun, but passedit by with closedeyes, their
amazing madness ought to strike us with horror; (283)for they must have
been more stupid than brute beasts, who when plainly warned of the severity
of the judgment of heaven by such a miracle, did not cease to indulge in
mockery. But this is the spirit of stupidity and of giddiness with which God
intoxicates the reprobate, after having long contended with their malice.
Meanwhile, let us learn that, when they were bewitched by the enchantments
of Satan, the glory of God, howevermanifest, was afterwards hidden from
them, or, at least, that their minds were darkened, so that, seeing they did not
see, (Matthew 13:14.)But as it was a generaladmonition, it ought also to be of
advantage to us, by informing us that the sacrifice by which we are redeemed
was of as much importance as if the sun had fallen from heaven, or if the

whole fabric of the world had fallen to pieces;for this will excite in us deeper
horror at our sins.
As to the opinion entertained by some who make this eclipse of the sun extend
to every quarter of the world, I do not considerit to be probable. Forthough
it was related by one or two authors, still the history of those times attracted
so much attention, that it was impossible for so remarkable a miracle to be
passedover in silence by many other authors, who have describedminutely
events which were not so worthy of being recorded. Besides, ifthe eclipse had
been universal throughout the world, it would have been regarded as natural,
and would more easily have escapedthe notice of men. (284)But when the sun
was shining elsewhere, it was a more striking miracle that Judea was covered
with darkness.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 27:45". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
27.html. 1840-57.
John Trapp Complete Commentary
45 Now from the sixth hour there was darkness overall the land unto the
ninth hour.
Ver. 45. Darkness overall the land] The sun hid his head in a mantle of black,
as ashamed to behold those base indignities done to the Son of righteousness
by the sons of men {a} This darkness some think was universal; not only over
all the land of Judea, but over the whole earth (and so the text, επι πυσαν την
γην, may be rendered). Tiberius, say they, was sensible of it at Rome;
Dionysius writes to Polycarpus that they had it in Egypt. And another great
astronomer, Ptolemy (if I mistake not), was so amazed at it that he
pronounced either nature now determineth, or the God of nature suffereth.

Unto the ninth hour] In this three hours’ darkness he was setupon by all the
powers of darkness with utmost might and malice. But he foiled and spoiled
them all, and made an open show of them (as the Roman conquerors used to
do), triumphing over them on his cross, as on his chariot of state, Colossians
2:15, attended by his vanquished enemies with their hands bound behind
them, Ephesians 4:8.
{a} Solnon fert aspectumillum miserandum, quem sine rubore et fronte
Iudaei irrident. Aretius.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Matthew 27:45". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
27.html. 1865-1868.
Sermon Bible Commentary
Matthew 27:45
GoodFriday and its Lessons.
There are two outward incidents recordedin connectionwith the story of the
crucifixion which always impress the mind with a sense of solemnity: one is
the rending of the veil of the Temple, the other is the darkness whichis
recordedto have passedover the face of the land. I propose to say a few words
on the dark shadow which belongs to the best of things. We must not be
discouragedif we find that the Divine light, coming into the world of human
mist and darkness, has itselfbeen at times obscuredby that darkness;and
now on this greatday, this supreme trial of the Christian faith, it might have
seemedthat Christianity had turned out to be a failure. The grandest career,
the holiestcause that ever dawned upon the earth, had ended not in a splendid
triumph, but in a dismal ignominious defeat. What, then, do we learn from
this?

others if they stumble in this darkness, if they do not at once find their way
towards the truth. There is a darkness ofthe light for the whole earth, or at
leasta shadow of suspense and of waiting in which it may well be that some
shall find it their first duty to stand and wait, for whom Luther's text and
motto is their bestdecree, "In silence and in hope shall be our strength."
II. And secondly, the darkness of GoodFriday at the cross of Calvary is a
likeness ofthe oppositionwhich eachone of us ought to be and will be called
to face in doing his duty. Those only can avoid offence who shrink from their
appointed tasks, who yield to everything, and who so pass out of life without
being spokenagainstbecause they never will be spokenof at all. "No cross, no
crown;" that is to say, if there is no effort there will be no result worth having.
III. The darkness ofthe dismal tragedyof the Crucifixion, combined with
what followed, reminds us of this yet further consoling truth: Failures are not
perpetual failures. GoodFriday was a failure as regarded all outward
appearance, but after it came EasterDay, and EasterDay was a complete
contrasting success.
A. P. Stanley, Christian World Pulpit, vol. xvii., p. 193.
Reference:Matthew 27:45.—Spurgeon, Sermons, vol. xxxii., No. 1896.
Copyright Statement
Bibliography
Nicoll, William R. "Commentary on Matthew 27:45". "SermonBible
Commentary". https:https://www.studylight.org/commentaries/sbc/matthew-
27.html.
Thomas Coke Commentary on the Holy Bible
Matthew 27:45. Now from the sixth hour, &c.— During the lastthree hours
that our Lord hung on the cross, a darkness coveredthe face of the earth, to
the greatterror and amazement of the people present at his execution. This
extraordinary alterationin the face of nature was peculiarly proper, while the
Sun of Righteousnesswas in some sense withdrawing his beams from the land

of Israel, and from the world; not only because it was a miraculous testimony
borne by God himself to his innocence, but also because it was a fit emblem of
his departure and its effects, at leasttill his light shone out anew with
additional splendour, in the ministry of his Apostles. The Jews had been
accustomedto the figurative language of the eclipse of the luminaries, as
significative of some extraordinary revolution or calamity, and could hardly
avoid recollecting the words of Amos 8:9-10 on this occasion. The heathens
likewise had been taught to look on these circumstances as indications of the
perpetration of some heinous and enormous crime; and how enormous was
that now committed by the Jews!The darkness which now coveredJudea,
togetherwith the neighbouring countries, beginning about noon, and
continuing till Jesus expired, was not an ordinary eclipse of the sun, for that
can never happen, except when the moon is about the change;whereas now it
was full moon; not to mention that total darknesses,occasionedby eclipses of
the sun, never continue above twelve or fifteen minutes. Wherefore it must
have been produced by the divine power, in a manner that we are not able to
explain. Accordingly, Luke, after relating that there was a darkness overall
the earth, adds, and the sun was darkened, Luke 23:44-45. Farther, the
Christian writers, in their most ancient apologies tothe heathens, affirm, that
as it was full moon at the passover, whenChrist was crucified, no such eclipse
could happen by the course of nature. They observe also, that it was taken
notice of as a prodigy by the heathens themselves. To this purpose we have
still remaining the words of Phlegonthe astronomer, and freed-man of
Adrian, cited by Origen from his book, at the time when it was in the hands of
the public;—that heathen author, in treating of the 4th year of the 202nd
Olympiad, which was the 19th of Tiberius, and supposedto be the year in
which our Lord was crucified, tells us, "Thatthe greatesteclipseofthe sun
that ever was known, happened then; for the day was so turned into night,
that the stars in the heavens were seen." See Orig. contr. Cels. p. 83. If
Phlegon, as Christians generallysuppose, is speaking ofthe darkness which
accompaniedour Lord's crucifixion, it was not circumscribedwithin the land
of Judea, but must have been universal. This many learned men have
believed, particularlyHuet, Grotius, Gusset, Reland, and Alphen. Another
ancient writer asserts, "thatwalking in Heliopolis, a town of Egypt, with a
studious friend, he observedthis wonderful darkness, and said, that it
certainly portended something extraordinary: that either the God of nature
was suffering, or nature itself was about to be dissolved." Josephus, it is true,
takes no notice of this wonderful phoenomenon; but the reasonmay be, that
he was unwilling to mention any circumstance favourable to Christianity, of
which he was no friend; and the Jews would, no doubt, disguise this event as

much as they could, and perhaps might persuade him and others who heard
the report of it at some distance of time or place, that it was only a dark cloud,
or a thick mist, which the followers of Jesus had exaggerated, because it
happened when their Masterdied. Such representations are exceedingly
natural to hearts corrupted by infidelity. See Macknight, Doddridge, and
Calmet's Dissertationon the subject.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Matthew 27:45". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/matthew-27.html. 1801-
1803.
Expository Notes with PracticalObservations onthe New Testament
Observe here, 1. How the rays of Christ's divinity,, and the glory of his
godhead, break out and shine forth in the midst of that infirmity which his
human nature laboured under. He shows himself to be the God of nature, by
altering the course of nature. The sun is eclipsedand darkness overspreads
the earth, for three hours; namely, from twelve o'clock to three. Thus the sun
in the firmament becomes closemourner at our Lord's death, and the whole
frame of nature puts itself into a funeral habit.
Observe, 2. That the chief of Christ's sufferings consistedin the suffering of
his soul; the distress of his spirit was more intolerable than the torments of his
body, as appears by his mournful complaint, My God, My God, why hast thou
forsakenme? Being the first words of the 22nd psalm; Psalms 22:1, and some
conceive that he repeatedthat whole psalm, it being an admirable narrative of
the colours of his passion.
Learn hence, that the Lord Jesus Christ, when suffering for our sins, was
really desertedfor a time, and left destitute of all sensible consolation. Why
has thou forsakenme?
Learn farther, That under this desertionChrist despairednot, but still
retained a firm persuasionof God's him. My God, my God, These are words
of faith and affiance, striving under temptation. Christ was thus forasakenfor

us, that we might never be forsakenby God; yet by God's forsaking of Christ,
is not to be understood any abatement of divine love, but only a withdrawing
from the human nature the sense ofhis love, and a letting out upon his soul a
deep afflicting sense of his displeasure which Godutterly forsake a man, both
as to grace andglory, being wholly castout of God's presence, and adjudged
to eternal torments; this was not compatible to Christ, nor agreeable to the
dignity of his person.
But there is a partial and temporary desertion, when God for a little moment
hides his face from his children: now this was both agreeable to the dignity of
Christ's nature, and also suitable to his office, who was to satisfy the justice of
God for our forsaking of him, and to bring us near to him, that we might be
receivedforever.
Observe lastly, What a miraculous evidence Christ gave of his divinity
instantly before he gave up the ghost. He cried with a loud voice. This showed
that he did not die according to the ordinary course of nature, gradually
departing and drawing on, as we express it. No, his life was whole in him, and
nature as strong at lastas at first. Other men die gradually, and towards their
end their sense ofpain is much blunted; they faulter, fumble, and die by
degrees:his life was whole in him. This was evident by the mighty outcry he
made when he gave up the ghost, contrary to the sense and experience ofall
ather persons;this argued him to be full of strength. And he that could cry
with such a loud voice (in articulo mortis) as he did, could have kept himself
from dying, if he would.
Hence we learn, That when Christ died, he rather conquered death, than was
conquered by death. He must voluntarily and freely lay down his life, before
death could come at him. He yielded up the ghost. O! wonderful sight; the
Lord of life hangs dead, dead on the accursedtree. O! severe and inexorable
justice in God! O! amazing and astonishing love in Christ! love beyond
expression, beyond conception, beyond all comprehension!with what
comparisonshall we compare it? Verily, with nothing but itself; never was
love like thine.
Copyright Statement
Bibliography

Burkitt, William. "Commentary on Matthew 27:45". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/matthew-27.html. 1700-
1703.
Charles Simeon's Horae Homileticae
DISCOURSE:1411
THE SUPERNATURALDARKNESS
Matthew 27:45. Now from the sixth hour there was darkness overall the land
unto the ninth hour.
IT might well be expectedthat the crucifixion of the Son of God should be
accompaniedwith circumstances ofa peculiar nature; sufficient, when
properly understood, to remove the offence of his cross, andto distinguish
him from all others who should suffer the same kind of death. The whole
creationis at God’s command, and ready, in any manner that he sees fit, to
display his power. The sun in particular has been made his instrument for
that end. In the days of Joshua, it suspended its course for the space of a
whole day [Note: Joshua 10:12-13.]. In the days of Hezekiah, it reversedits
natural course, and went backwards tendegrees onthe sun-dial of Ahaz
[Note:2 Kings 20:11.]. And now, at the death of Christ, when risen to its
meridian height, it veiled its face in darkness [Note:The sixth hour
correspondedwith our noon.]. How far the darkness extended, whether over
the whole earth, as some think, or over the land of Jud ζa only, as our
translators thought, we do not take upon us to determine; though we incline to
the latter: but, whether more or less, it could not proceedfrom a natural
cause. It could not be an eclipse, becausethe moon at that time was at the full:
and even if it had been an eclipse, it could not have been total for more than a
quarter of an hour; whereas this continued for the space of three hours. It was
manifestly a miraculous darkness, producedby the almighty power of God,
and that too for ends worthy of a divine interposition. It was,
I. An attestationto our Saviour’s character—
[It was ordained of God, that every species oftestimony should be given to his
Son, in confirmation of his claims as the true Messiah. The particular kinds of
testimony were, many hundreds of years before, made the subject of
prophecy: and they were almost all of such a nature, as to be independent of
his ownfollowers, and consequently incapable of being brought to effectby
any concertedplan of theirs. The miracle now exhibited was of that kind: for

the whole creationcould not have produced such a change in the face of
nature: and as it could not be counterfeited, so neither could it be denied: it
carried its own evidence along with it.
That this darkness was foretold, we cannot doubt [Note:Amos 8:9.]. The
prophet Joelmost indisputably refers to it [Note:Joel 2:30-32.]:for an
inspired Apostle quotes his very words, and declares, thatthose words related
to events which were to happen at that precise period, for the express purpose
of attesting the MessiahshipofChrist [Note:Acts 2:16; Acts 2:19-21.].
Behold then a proof which cannot reasonablybe doubted. True it is, that the
Jewishhistorian does not record the fact: but we wellknow how averse he was
to mention any thing that tended to the honour of Christianity, and therefore
can accounteasilyfor his omissionof so extraordinary an interposition of the
Deity in confirmation of our religion. But the factitself is undeniable: and if
the three days’ darkness in Egypt was a convincing testimony from God to the
mission of Moses, so was this to the Messiahship of Christ.]
II. An emblem of his sufferings—
[“Darkness” is often used in Scripture as a figurative representationof
affliction [Note: Isaiah5:30; Isaiah 8:22. Ezekiel32:7-8.]— — — But it was
peculiarly proper as an emblem on this occasion. Our blessedLord was under
the hidings of his Father’s face, and in the depths of dereliction cried, “My
God, my God! why hast thou forsakenme?” His sufferings were such as no
finite imagination can conceive. The torments which men inflicted on his body
were small, in comparisonof those which he now endured in his soul. All the
hosts of hell were, as it were, let loose upon him; as He himself says, “This is
your hour, and the power of darkness [Note:Luke 22:53.].” Above all, the
wrath of God was now poured out upon him, as the Surety and Substitute of a
guilty world; according to that declarationof the prophet, “It pleasedthe
Lord to bruise him [Note:Isaiah 53:10.].” Under such circumstances, whatin
the compass ofcreatednature could so fitly representhis sufferings as the
event before us [Note:Compare Micah3:6-7. with Psalms 22:1-2. where the
image as applied to the false prophets corresponds with the fact as exemplified
in our Lord.]? Hear the description given of those sufferings by the prophet
David [Note: Psalms 88:3; Psalms 88:6-7;Psalms 88:14;Psalms 88:16.] — —
— and no wonder“the sun went down over him, and the day was dark, when
he had no answerfrom his God.”]
III. A prognostic of the judgments that should come upon his enemies—
[These were spokenof by Moses andall the prophets; and that too under the
image which we are considering [Note:Isaiah 13:9-11. Jeremiah15:1-3;

Jeremiah15:9.] — — — The prophet Amos, in a fore-cited passage,connects
the calamities which they should endure with the very event which prefigured
them [Note: Amos 8:9-10.]. Our blessedLord also foretoldthem in language
not dissimilar [Note: Mark 13:24-26;Mark 13:30.]. And how awfully have
these predictions been verified! Surely from the foundation of the world there
has never been an instance of any nation suffering such various, accumulated,
and continued calamities as they. The darkness of their minds too, no less than
the wretchednessoftheir condition, shews to what an extent the wrath of God
is upon them: for a veil is upon their hearts, thicker than even that which
obscuredthe meridian sun. O that at lastthe veil might be taken away, and
that the light of God’s countenance might be once more lifted up upon them!]
Though this subjectmay appear unconnectedwith practice, it may be justly
improved,
1. Forthe humbling of the impenitent—
[How awful does the insensibility of man appear, when we see even the
material creationmore affected, as it were, at the death of Christ, than they!
It is a fact, that many who have heard of the death of Christ times without
number, and who profess to believe that he died for their sins, have yet never
once mourned for those sins which nailed him to the accursedtree. Were they
to hear of the slightestaccidentthat had befallen their friend or relative, or
any trifling loss which they themselves had sustained, they would be affected
with it: but the crucifixion of the Lord of Glory is heard of by them without
any emotion, even though they themselves were the guilty causesofhis death.
But let such ungrateful people know, that if ever they be brought to a just
sense oftheir sins, they will “look onHim whom they have pierced, and
mourn, and be in bitterness for him, as one that is in bitterness for his first-
born [Note: Zechariah12:10.].” The Lord hasten this penitential seasonto
every one of us [Note: Jeremiah13:15-16.]!— — —]
2. Forthe comforting of the afflicted—
[It is not uncommon to find persons deeply distressedonaccountof the
hidings of God’s face. And we acknowledgethat they have cause to be
distressed;because it is the most afflictive of all events, and because it never
takes place but for the correctionof some evil in them. Our blessedLord,
though he had no sin of his own, had evil enough upon him, even the sins of
the whole world: and Job, though in some sense he was “a perfect man,” had
much to learn, and much to attain. Yet let not any one despond, as though the
cheerful light of the sun should no more appear: but let those who “walk in
darkness and have no light, learn to trust in the Lord, and to stay themselves

upon their God [Note: Isaiah50:10.]:” and then “their light shall rise in
obscurity, and their darkness be as the noon-day.”]
3. Forthe encouraging ofall—
[Reviving are those words of the Apostle John, “The darkness is past, and the
true light now shineth [Note:1 John 2:8.].” All that was obscure in the death
of Christ is now made plain; and, blessedbe God! the whole mystery of
Redemption is now exhibited before our eyes. Yes, on us “the Sun of
Righteousnesshas arisenwith healing in his wings.” But as we know not how
long the light shall continue with us, let us “walk in the light whilst we have it,
lest darkness come upon us [Note:John 12:35.].” If any thing in the
dispensations either of providence or of grace be dark to us at the present, let
us contentedly say, “WhatI know not now, I shall know hereafter;” and let us
wait in patience for that world, where “our sun shall no more go down,
neither shall our moon withdraw itself; but the Lord will be our everlasting
light, and the days of our mourning shall be ended [Note: Isaiah60:20.].”]
Copyright Statement
Bibliography
Simeon, Charles. "Commentary on Matthew 27:45". Charles Simeon's Horae
Homileticae. https:https://www.studylight.org/commentaries/shh/matthew-
27.html. 1832.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 27:45 ἀπὸ δὲ ἕκτης ὥρας]counting from the third (nine o’clock in
the morning), the hour at which He had been nailed to the cross, Mark 15:25.
Respecting the difficulty of reconciling the statements of Matthew and Mark
as to the hour in question with what is mentioned by John at Matthew 19:14,
and the preference that must necessarilybe given to the latter, see on John,
John 19:14.
σκότος]An ordinary eclipse of the sun was not possible during full moon
(Origen); for which reasonthe eclipse of the 202dOlympiad, recordedby

Phlegonin Syncellus, Chronogr. I. p. 614, ed. Bonn, and already referred to
by Eusebius, is equally out of the question (Wieseler, chronol. Synops. p. 387
f.). But as little must we suppose that the reference is to that darkness in the
air which precedes anordinary earthquake (Paulus, Kuinoel, de Wette,
Schleiermacher, L. J. p. 448, Weisse), forit is not an earthquake in the
ordinary sense that is described in Matthew 27:51 ff.; in fact, Mark and Luke,
though recording the darkness and the rending of the veil, say nothing about
the earthquake. The darkness upon this occasionwas ofan unusual, a
supernatural character, being as it were the voice of God making itself heard
through nature, the gloomover which made it appear as though the whole
earth were bewailing the ignominious death which the Son of God was dying.
The prodigies, to all appearance similar, that are allegedto have accompanied
the death of certain heroes of antiquity (see Wetstein), and those solar
obscurations alluded to in Rabbinical literature, were different in kind from
that now before us (ordinary eclipses ofthe sun, such as that which took place
after the death of Caesar, Serv. ad. Virg. G. I. 466), and, even apart from this,
would not justify us in relegating what is matter of history, John’s omissionof
it notwithstanding, to the regionof myth (in opposition to Strauss, Keim,
Scholten), especiallywhen we considerthat the death in this instance was not
that of a mere human hero, that there were those still living who could
corroborate the evangelic narrative, and that the darkness here in question
was associatedwith the extremely peculiar σημεῖον of the rending of the veil
of the temple.
ἐπὶ πᾶσαν τὴν γῆν] Keeping in view the supernatural characterof the event as
well as the usage elsewhere withregard to the somewhatindefinite
phraseologyπᾶσα or ὅλη ἡ γῆ (Luke 21:35;Luke 23:44; Romans 4:17;
Romans 10:18; Revelation13:3), it is clearthat the only rendering in keeping
with the tone of the narrative is: over the whole earth ( κοσμικὸνδὲ ἦν τὸ
σκότος, οὐ μερικόν, Theophylact, comp. Chrysostom, Euthymius Zigabenus),
not merely: over the whole land (Origen, Erasmus, Luther, Maldonatus,
Kuinoel, Paulus, Olshausen, Ebrard, Lange, Steinmeyer) though at the same
time we are not calledupon to construe the words in accordancewith the laws
of physical geography;they are simply to be regardedas expressing the
popular idea of the matter.
Copyright Statement

Bibliography
Meyer, Heinrich. "Commentary on Matthew 27:45". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-27.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 27:45. πᾶσαν, all) The whole of our planet is meant; for the sun itself
was darkened.(1199)— ἕως ὥρας ἐννάτης, until the ninth hour) A three hours
full of mystery. Psalms 8, in the third verse of which the omissionof mention
of the sun agrees with the darkness here spokenof, may be aptly compared
with this period of dereliction and darkness.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 27:45". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-27.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Matthew 27:50".
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 27:45". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-27.html. 1685.
Justin Edwards' Family Bible New Testament
Sixth hour; twelve o’clock noon.

Jesus was in three hours of darkness

Jesus was in three hours of darkness

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