The sixth hour; i.e. noon. Christ was crucified about 9 o'clock a.m., the hour of the morning sacrifice; he had therefore by this time been hanging three hours on the cross. His agonies, his sufferings mental and spiritual, were at their height.
There was darkness over all the land ( ἐπι Ì πᾶσαν τη Ìν γῆν). The historical accuracy of this darkness there is no more reason to doubt than there is to doubt the death of Christ itself: The great fact and its details stand on the same basis.
How the phenomenon was produced we know not. That it could not be an ordinary eclipse is certain, as the moon was then full, it being the Paschal time, and the darkness thus produced would have lasted but a few minutes.
Nor had it any connection with the subsequent earthquake (Matthew 27:51), as some unscientific exegetes have supposed. On such occasions a thickness of the atmosphere has been noticed, but such an occurrence could never have been described in the words used by the synoptists; and.
the earthquake itself was no ordinary event, and took place in no ordinary manner. We cannot doubt that the darkness was supernatural, conveying a solemn lesson to all who beheld it. When we consider what was being done on Calvary, who it was that was dying there, what was the object of his Passion, what was the infinite and unspeakable effect of the sacrifice there offered, is it wonderful that the Divine Architect controlled Nature to sympathize with her Creator, that as a supernatural effulgence heralded the Saviour's birth, a supernatural darkness should shroud his death?
We are in the region of the Divine. What we have learned to regard as natural laws (but which really are only our formulary for expressing our experience of past uniformity) were superseded for the time by the interference of the Lawgiver; he used the material to enforce the spiritual being the Lord of both.
Whether the darkness extended beyond Judaea unto all that part of the earth which was then illumined by the light of the sun, we cannot tell. Some of the Fathers refer to it as if it was universal. A supposed allusion was made by Phlegon, a writer of the second century, whose work, called 'Annals of the Olympiads,' is not extant, but is quoted by Julius Africanus and Eusebius (see Wordsworth, in loc.
); but it seems certain that Phlegon is speaking of an astronomical eclipse which occurred in the ordinary course of nature. Tertullian states that a notice of this darkness was to be found in the archives of Rome ('Apol.
,' 21.); but we have no further information on this point. There are some other uncertain references, as that of Dionysius the Areopagite, who is related to have said on the sudden obscuration, "Either the God of nature is suffering, or the machinery of the world is being dissolved;" but none of these will stand the test of criticism; and perhaps it is safer to determine that Gentile notices of the phenomenon are not forthcoming, because the darkness was confined to Palestine.
It had, doubtless, a doctrinal and typical significance. Chrysostom considers it a token of God's anger at the crime of the Jews in crucifying Jesus; others see in it an emblem of the withdrawal of the light of God's presence from this wicked land.
It was, in Iced, to all who would receive it, a sign of some awful event in the spiritual world of unspeakable consequence to the children of men. The ninth hour. Three o'clock p.m., about the time of the evening sacrifice.