But even if the rending of the Temple-Veil had commenced with the earthquake, and, according to the Gospel to the Hebrews, with the breaking of the great lintel over the entrance, it could not be wholly accounted for in this manner. According to Jewish tradition, there were, indeed, two Veils before the entrance to the Most Holy Place. [6168] The Talmud explains this on the ground that it was not known, whether in the former Temple the Veil had hung inside or outside the entrance and whether the partition-wall had stood in the Holy or Most Holy Place. [6169] Hence (according to Maimonides) [6170] there was not any wall between the Holy and Most Holy Place, but the space of one cubit, assigned to it in the former Temple, was left unoccupied, and one Veil hung on the side of the Holy, the other on that of the Most Holy Place. According to an account dating from Temple-times, there were altogether thirteen Veils used in various parts of the Temple - two new ones being made every year. [6171] The Veils before the Most Holy Place were 40 cubits (60 feet) long, and 20 (30 feet) wide, of the thickness of the palm of the hand, and wrought in 72 squares, which were joined together; and these Veils were so heavy, that, in the exaggerated language of the time, it needed 3000 priests to manipulate each. If the Veil was at all such as is described in the Talmud, it could not have been rent in twain by a mere earthquake or the fall of the lintel, although its composition in squares fastened together might explain, how the rent might be as described in the Gospel.
Indeed, everything seems to indicate that, although the earthquake might furnish the physical basis, the rent of the Temple-Veil was - with reverence be it said - really made by the Hand of God. As we compute, it may just have been the time when, at the Evening-Sacrifice, the officiating Priesthood entered the Holy Place, either to burn the incense or to do other sacred service there. To see before them, not as the aged Zacharias at the beginning of this history the Angel Gabriel, but the Veil of the Holy Place rent from top to bottom - that beyond it they could scarcely have seen - and hanging in two parts from its fastenings above and at the side, was, indeed, a terrible portent, which would soon become generally known, and must, in some form or other, have been preserved in tradition. And they all must have understood, that it meant that God's Own Hand had rent the Veil, and for ever deserted and thrown open that Most Holy Place where He had so long dwelt in the mysterious gloom, only lit up once a year by the glow of the censer of him, who made atonement for the sins of the people. [6172]
Other tokens were not wanting. In the earthquake the rocks were rent, and their tombs opened. This, as Christ descended into Hades. And when He ascended on the third day, it was with victorious saints who had left those open graves. To many in the Holy City on that ever-memorable first day, and in the week that followed, appeared the bodies of many of those saints who had fallen on sleep in the sweet hope of that which had now become reality. [6173]
But on those who stood under the Cross, and near it, did all that was witnessed make the deepest and most lasting impression. Among them we specially mark the Centurion under whose command the soldiers had been. Many a scene of horror must he have witnessed in those sad times of the Crucifixion, but none like this. Only one conclusion could force itself on his mind. It was that which, we cannot doubt, had made its impression on his heart and conscience. Jesus was not what the Jews, His infuriated enemies, had described Him. He was what He professed to be, what His bearing on the Cross and His Death attested Him to be: righteous,' and hence, the Son of God.' From this there was only a step to personal allegiance to Him, and, as previously suggested, we may possibly owe to him some of those details which St. Luke alone has preserved.