Chapter 19

Chapter XIX.

1. Then he apprehended him, etc. Here Pilate intends to free him by a judgment of severity, scourging an innocent man, so that he might mitigate the zeal of the Jews: and there are here three parts. In the first is described the ignominious scourging of Christ: second, the showing of the scourged one, there: Pilate went out again: third, the hardening of the Jews, there: When therefore the chief priests had seen him.

(Vers. 1.). The ignominious scourging of Christ is indicated first in the affliction, then in the derision.

He touches upon the affliction when he says: Then Pilate took Jesus and scourged him. Chrysostom: "Pilate scourged him, perhaps wishing to release him and to mitigate the Jewish zeal"; whence in Luke twenty-three Pilate said: "I will release him after chastising him," that is, afflicted with scourges, to further mitigate the zeal of the Jews.

To the affliction was added mockery:

2. (Vers. 2.). And the soldiers plaiting, etc. And because kings are accustomed to be honored by a sign, by dress, and by word or salutation and the showing of reverence, therefore they mock him in four ways: first in the sign of the crown, which is a royal sign, whence: Plaiting, that is weaving, a crown of thorns, that is, of sharp sea rushes, pricking in the manner of thorns: they placed it on his head. Concerning this crown, Song of Songs three: "Go forth, daughters of Zion, and see King Solomon in the diadem with which his mother crowned him," that is, the synagogue.

Then they mock him in dress or clothing: whence it is said: And they clothed him with a purple garment, as if he were a king: in which is signified that his flesh was to be made purple with blood: which was signified in Genesis thirty-seven: "They took the tunic of Joseph and dipped it in the blood of a kid which they had killed"; and Isaiah sixty-three: "Why is your garment red, and your vestments like those of them that tread in the winepress?"

Then the mockery in the salutation: whence he says:

3. (Vers. 3.). And they came to him and said: Hail, King of the Jews, and this indeed as a reproach: Lamentations three: "He shall be filled with reproaches." — Not only in word, but in reverence, because in place of reverence they gave slaps: whence he says: And they gave him slaps: Lamentations three: "He shall give his cheek to him that strikes him"; and Isaiah fifty: "I have given my body to the strikers and my cheeks to those who plucked them."

4. (Vers. 4.). Pilate went out again. Here is set forth the showing of Christ scourged and mocked, so that they might be moved to pity. And first indeed his innocence is reiterated: whence: He says: Behold, I bring him out to you. He adds the reason: That you may know that I find no cause in him, namely "of death" or of punishment: and yet I have punished him.

5. (Vers. 5.). Jesus therefore went out. Augustine: "Not illustrious in command, but full of reproach"; whence there follows: Bearing the crown of thorns and the purple garment, in which they had mocked him, according to that passage of Matthew 20: "They shall deliver him to the Gentiles to be mocked and scourged." And he says to them: Behold, the man: behold, the showing forth of one scourged and reviled in this, that he had made himself king. Augustine: "He was crowned with thorns, clothed in a garment of mockery, mocked with bitter reproaches, struck with blows: indignity burns hot, let envy grow cold."

6. (Vers. 6.). When therefore they had seen him. Here upon the showing of Christ there follows thirdly the hardening of the obstinacy of the Jews, especially of the chief priests: whence he says: When therefore the chief priests and ministers had seen him, they cried out saying: Crucify, crucify him. Isaiah 5: "I expected that he would do judgment: and behold, a cry." They say crucify twice to show the obstinacy of their mind: Jeremiah 12: "My inheritance has become to me as a lion in the forest: it has uttered its voice against me"; and the Psalm: "They opened their mouth against me like a lion seizing and roaring," on account of the cry.

7. Pilate says to them. Above, Pilate strove to free Christ by a judgment of kindness and of severity:

here he strives by a judgment of equity, recurring to innocence, that it is just to release an innocent man and never to kill without cause. And the Jews resist this in two ways: first by accusing and then by threatening. Whence in this part several things are indicated: first,

the justification of Christ: second, the accusation of him, at: The Jews answered: third, the inquiry into the accusation: at: When therefore Pilate had heard these words: fourth is added the threatening of the Jews, at: But the Jews cried out.

First therefore is set forth the justification of Christ, on account of which Pilate does not wish to condemn him, but offers him to the Jews: whence he says: Pilate says to them, who were seeking that Christ be crucified: Take him yourselves and crucify him: for I find no cause in him: and therefore I am unwilling to crucify without cause. Truly he did not find cause, because, 1 Peter 2, "he committed no sin, nor was deceit found in his mouth."

8. (Vers. 7.). The Jews answered him. Here is set forth the accusation of the Jews: whence they said: We have a Law, which namely we observe by the will of the Roman rulers. They allege the Law in their favor, when it is against them: above in chapter 7: "Did not Moses give you the Law, and none of you keeps the Law"? And according to the Law he ought to die, because he made himself the Son of God, and thus blasphemed: Leviticus 24: "He who blasphemes shall die the death"; whence above in chapter 10: "We do not stone you for a good work, but for blasphemy, and because you, being a man, make yourself God."

9. (Vers. 8.). When therefore he had heard. Here is placed thirdly the inquiry. He inquires, therefore, moved by the accusation of the Jews: whence he says: Pilate, when he had heard this saying, was the more afraid, lest, if he released him, he would act against the Law; and if he did not release him, he would crucify the Son of God. A good judge ought not to fear: whence Ecclesiasticus 7: "Do not seek to be made a judge, unless you have strength to break through iniquities." Therefore he adds:

10. (Vers. 9.). He entered again into the praetorium and said to Jesus: Whence art thou? He asks about his origin, because they accused him of this: he asks a great question beyond his powers: whence Isaiah 53: "His generation, who shall declare it?" And therefore he does not hear a response: Ecclesiasticus 3: "Seek not the things that are too high for thee, and search not into things above thy strength." Whence he says: But Jesus gave him no answer, so that the word of Isaiah 53 might be fulfilled: "As a lamb before his shearer shall be dumb, and shall not open his mouth." Augustine: "For this reason the similitude of the lamb was given, so that in his silence he might be held not as guilty, but as innocent"; Lamentations 3: "Out of the mouth of the Most High shall proceed neither good nor evil." Thus therefore he leads the silent one to respond: on this account:

11. (Vers. 10.). Pilate said to him: Speakest thou not to me? As if to say: you err in despising my question, when you ought rather to seek my goodwill, as one placed in my hands: and this he adds: Knowest thou not that I have power to crucify thee, and I have power to release thee? and therefore both to be feared and to be entreated. Whence he marveled at this, that Christ in such great necessity did not seek his favor: Matthew 27: "And he answered him not a word, so that the governor wondered exceedingly." And because Pilate boasted, Christ prudently responded in a way that humbled his pride, teaching him "not to be high-minded."

12. (Vers. 11.). Jesus answered: Thou wouldest have no power over me , unless it were given thee from above: Augustine: From above, that is, from God, according to that passage in Romans 13: "There is no power but from God." - But according to this exposition, what follows seems to have no logical connection: Therefore he who delivered me to thee etc.; hence Victor expounds: From above, that is, from Caesar: and because you exercise power out of fear, he who delivered me to thee hath the greater sin: because he sins more who acts from malice than he who acts from weakness or powerlessness. And because he had responded prudently, Pilate intended to release him: whence he says:

13. (Vers. 12.). And from thenceforth Pilate sought to release him. Understanding that his power was established under the power of another, he was unwilling to condemn an innocent man: therefore he wished to release him.

But the Jews cried out. Here the fourth point is set forth, namely the threatening of the Jews: and because they could not condemn Christ through accusation, they turned to clamorous threatening: whence they charge Pilate, if he should release him, with disloyalty against Caesar; therefore he says: But the Jews cried out, against Pilate, namely, because he wished to release Christ, saying: If you release this man, you are not a friend of Caesar, indeed a traitor: because you release an enemy of Caesar. And they prove this: For everyone who makes himself a king opposes Caesar; because at that time Caesar was the monarch, whence it belonged to him to grant the power of reigning; whoever therefore established himself as king was opposing Caesar. And this threatening drew Pilate back from the truth of judgment in freeing him, because he feared being accused before Caesar: Proverbs 29: "He who fears man will quickly fall." On account of this the Lord said to his disciples, Matthew 10: "Do not fear those who kill the body."

14. Pilate therefore, when he had heard. The perversity of the Jews has been shown in their malice of resisting the judgment of truth: here their perversity is shown in extorting a judgment of falsehood concerning the condemnation of Christ. Here the judgment of the condemnation of Christ is described, which indeed is described in this order. First, the circumstance of place and time is noted: second, the cause of the condemnation: third, the sentence itself.

(Verse 13.). The place is noted when he says: Pilate therefore, when he had heard these words. In which it is noted that he had already fallen from just resolve through fear of Caesar, as if to say: terrified by fear: he brought Jesus outside, that is, to a public place: therefore outside, so that he might be condemned in the sight of all. And he sat on the judgment seat in the place which is called Lithostrotos. Here the place is described specifically: on the judgment seat, that is, in the judicial seat. For the tribunal belongs to judges, the throne to kings, but the chair to teachers. Lithos, as Victor says, is interpreted as judgment: stratos from sterno means a pavement laid with various stones, in which kind of place the consistory was, where judgment was rendered. And this place in Hebrew is Gabbatha , that is, elevation, because judges are accustomed to sit in an elevated place.

Or Gabbatha is interpreted as ornamentation or polishing and signifies the same as Lithostrotos, that is, the judicial place, painted or polished.

15. (Verse 14.). Now it was the preparation. Behold, the time is added, because it was the sixth day of the week, which is called the preparation of the Passover, that is, the preparation of the Passover, because the preparation was made on Friday for the Sabbath day, as is said in Exodus 16, that on that day they gathered for two days. About the sixth hour. Here the specific time is touched upon, and he says about, because it is difficult to determine the exact hour of time.

And he says to the Jews. Here is noted the cause of Christ's condemnation, and this was not his fault, but the hardness of perversity in the Jews and the denial of truth:

the hardness of perversity in this, that they seek him to be condemned by a most cruel death: whence he says: Behold, your king, as if Pilate were saying: you have nothing else to object against him.

16. (Verse 15.). But they cried out: Away, away, crucify him. The doubling signifies the intensity of desire for Christ's death: Jeremiah twenty-six, "The priests and prophets spoke to the princes and to all the people, saying: The judgment of death is upon this man." And because the hardness of perversity would not suffice unless the denial of truth were added, therefore there follows Pilate's inquiry: Shall I crucify your king? as if by this word noting to them their perverse will in this, that they were seeking their own disgrace. But the reproach of a king redounds upon the people, and therefore, so that they might seem to flee reproach, they deny the truth: whence: The chief priests answered, saying: We have no king but Caesar; and thus this man is not our king, nor is his disgrace ours. And for this reason Pilate condemned him: whence he says:

17. (Verse 16.). Then he handed him over to them, to be crucified. Here the third point is touched upon, namely the sentence itself, by which he was condemned to the punishment of the cross: and rightly he says: He handed him over to them, because he did it at their request: Acts three: "God glorified his Son Jesus, whom you indeed handed over and denied before the face of Pilate, when he judged that he should be released"; and Luke twenty-three: "Pilate adjudged that their request be carried out," namely the Jews'. Pilate acted against the Law; Exodus twenty-three: "You shall not follow the crowd to do evil, nor in judgment shall you acquiesce to the sentence of the many, so as to deviate from the truth."

QUESTIONS.

18. Question I. But it is asked here concerning that custom which they had of releasing a prisoner, whether it was praiseworthy.

And it seems that it was, because the Lord accepts mercy more than judgment, as is evident from the adulterous woman, above in chapter eight.

But then it is objected: because it was commanded by the Law that evildoers be put to death; therefore to absolve the guilty was against the Law and a bad custom.

It must be said that the custom was good, provided that he who was more fitting was released: because, even if it was then the time of justice, nevertheless they ought to have been mindful of the mercy done to them and yet to come at the Passover: and therefore as a sign this was permitted to them.

As to the objection from the Law, it must be said that the excellence of the solemnity outweighed the severity of the Law.

19. Question II. Likewise it is asked whether they sinned by requesting Barabbas. — That they did, it seems: in Acts three it is reproached to them: "You asked for a murderer to be given to you, but the author of life you killed."

But that they did not sin, it seems: because it was permitted to them to request whomever they wished without distinction.

I respond that they did not sin in this, that they freed one who was worthy of death; but in this, that they preferred him to an innocent man: hence there was there partiality of persons. Hence Augustine: "We do not reproach you, O Jews, because at the Passover you release a guilty man, but because you kill an innocent one."

20. Question III. Likewise it is asked concerning this, that the soldiers so mocked Christ, when nevertheless they are not said to have had a command from Pilate. Whence was this?

Chrysostom responds that they did this for money, because they had been bribed by the chief priests.

21. Question IV. Likewise it is asked concerning this, that here John says Christ was mocked by the soldiers before the sentence of condemnation, whereas in Matthew twenty-seven it is said that the soldiers mocked the Lord after the condemnation: He delivered Jesus to them to be crucified: and then it is said that the soldiers mocked him.

It can be said that it happened twice: both before the condemnation and after.

Or Matthew says this by way of recapitulation, because it had been done before.

22. Question V. Likewise it is asked: why did the Lord not respond to Pilate asking: Where are you from?

This seems to have been from arrogance.

I respond that he did not answer that question because he could not grasp it: hence the Lord said to his disciples above in the sixteenth chapter: I have many things to say to you, but you cannot bear them now. So also here.

23. Question VI. Likewise it is asked concerning what he says: You would have no power over me unless it had been given to you from above. — Therefore it seems that he did not sin in this, that he crucified Christ, because this was given to him by God.

It must be said that in power two things are considered, namely the authority itself and the exercise. The first is from God, as the Apostle says, but the exercise is not always from God. Hence the Lord wished to tell Pilate that he did not have power of himself: therefore he ought not to glory in it. But the exercise was from God permissively, as Chrysostom says.

24. Question VII. Likewise it is asked concerning what he says: He who delivered me to you has the greater sin.

This seems false, because the Jews sinned from ignorance: for they believed him to be a blasphemer and worthy of death: but Pilate knowingly killed an innocent man.

I respond: Both sinned, but the Jews more, because from malice, whereas Pilate from weakness and fear of Caesar.

And as to the objection that they acted in ignorance: it must be said that they were ignorant that he was God, but not that he was innocent: or if they were ignorant of both, it was from malice: hence Wisdom 2: Their malice blinded them.

25. Question VIII. Likewise it is asked concerning what he says, that Christ was condemned at about the sixth hour: because in Mark 15 it is said: And it was about the third hour of the day, and they crucified him.

Likewise, in Matthew twenty-seven it is said that darkness was made from the sixth hour until the ninth hour: therefore before the sixth hour he was judged.

Augustine responds: "At the third hour the Lord was crucified by the tongues of the Jews, at the sixth hour by the hands of the soldiers: so that we may understand that the fifth hour had passed, and something of the sixth had begun, when Pilate sat on the judgment seat: and while he was being led away, and the things narrated as having been done were being carried out, the sixth hour was completed, from which hour until the ninth the sun was darkened."

Victor responds differently, that the Lord was crucified at the middle hour between the third and the sixth: and because the extremes are named, and the middle often receives the name of the extremes, therefore Mark says the third hour, but John the sixth, not simply, but with a qualification: about the sixth.

26. Question IX. Likewise it is asked concerning this, that the Jews asked for the Lord to be crucified: why did they wish the Lord to be killed by that kind of death rather than another?

Chrysostom responds that "this was the most shameful death. Fearing therefore lest any memory of him should remain after him, they strive to lead him to a punishment declared accursed, not knowing that through obstacles the truth is exalted."

On God's part the reason was both a mystery, because we sinned by a tree, and an example, lest anyone should dread a shameful death, and a judgment, because it pleased God through the foolishness of preaching to save those who believe.

Third, concerning the passion of Christ two things are noted.

27. They took Jesus therefore. Above, the arrest and condemnation of Christ were treated; here his passion is treated: and this part is divided into two, because first it treats of the passion: second, of the consummation of the passion, at the words: After this Jesus knowing etc.

In the first part his passion is described with respect to four things which are indicated there. For first the vileness of the passion is described; second, the dignity of the sufferer, at the words: And he wrote also a title: third, the cruelty or greed of those crucifying, at the words: The soldiers therefore, when they had crucified: fourth, the fewness of those showing compassion, at the words: Now there stood by the cross.

The vileness of the passion therefore is described in the procession, in the place, in the kind of suffering, and in the company of those suffering.

28. (Verse 16). First therefore the vileness of the passion in the procession is noted in this, that he is led as a robber, and he himself carries his own punishment; therefore it says: They took Jesus therefore: the Psalm: "They received me as a lion ready for prey," namely the soldiers Jesus: they led him, as a criminal, namely outside the camp: on account of which in the last chapter of Hebrews: "Let us go forth to him outside the camp, bearing the reproach" of his cross.

29. (Vers. 17.). And bearing his own cross, on which, namely, he was to be punished as a robber. Then was fulfilled what had been said in Isaiah twenty-two: "I will place the key of David upon his shoulder"; and in Isaiah nine: "The government was placed upon his shoulder," because there he triumphed. On this Augustine says: "A great spectacle! But if impiety looks on, a great mockery; if piety, a great mystery."

He went out to the place which is called Calvary . Here the degradation is indicated by the place: because he suffered in that place where robbers and criminals were punished. For that place is called Calvary because there the heads of the condemned were stripped bare. For Calvary means the skull of the head stripped of flesh: in Hebrew Golgotha, that is, "the place of beheading."

30. (Vers. 18.). Where they crucified him. Here the degradation of the passion is noted from the kind of death, because it was the most degrading kind of death; Wisdom two: "Let us condemn him to a most shameful death."

And with him two others, on this side and on that, and Jesus in the middle. Here the degradation is noted from the company, because these two were robbers; whence Mark fifteen: "They crucify with him two robbers." Then was fulfilled what is said in Isaiah fifty-three: "And he was reckoned among the wicked." But he was placed in the middle to signify that he is the mediator: whence at his nativity he was in the midst of the animals, Habakkuk last chapter; and in his passion in the midst of robbers, because he is the true peace, Ephesians two.

31. Pilate also wrote a title. Here is noted the second principal point, namely the dignity of the one suffering, and it is indicated in the title, because the title was that of a king: and this title is described in this order: first, its inscription; second, the publication of the writing; third, the objection; fourth, its confirmation.

(Vers. 19.). The inscription of the title, therefore, is touched upon when he says: Pilate also wrote a title and placed it on the cross: Isaiah nineteen: "There shall be an altar of the Lord in the midst of the land of Egypt, and a pillar of the Lord near its border."

And note that a certain title is memorial, as for the dead; a certain one is proclamatory, as for a house; a certain one is triumphal: and this one is triumphal, whence it is to the praise of Christ and the reproach of the Jews, because, although he had been condemned as a robber, he was nevertheless not a robber but a king; and this the title declared: And it was written: Jesus of Nazareth, King of the Jews. Scripture approves this title: whence in Psalm two: "I have been appointed king by him over Sion, his holy mountain," etc. In this title Pilate describes him by name, when he says Jesus: Luke one: "You shall call his name Jesus"; by homeland, Nazarene: Luke two: "He went down with them and came to Nazareth"; by royal dignity, when he says king: Jeremiah twenty-three: "I will raise up for David a righteous branch, and a king shall reign."

According to Matthew, the title is called a cause: Matthew twenty-seven: "They placed over his head his written charge": because in that title it is indicated why he died, namely for the sake of saving, because Jesus, and for the sake of making us a kingdom for our God: Revelation five: "You are worthy, Lord God, to receive the book: because you were slain and have redeemed us for God in your blood and have made us a kingdom for our God."

32. (Verse 20.). This title therefore. Here is set forth the publication of the title: whence he says: Many of the Jews read it, because the place where Jesus was crucified was near the city: therefore many were reading, because many were gathering together, and not only Jews but also others: Isaiah thirty-four: "Search diligently in the book of the words of the Lord and read: not one of them was lacking." And it was written in Hebrew, Greek, and Latin, so that all might be able to read the title, because he was to be king of all, as it is said in Revelation nineteen, that he "is King of kings and Lord of lords"; therefore in three languages, because Deuteronomy nineteen: "In the mouth of two or three witnesses every word stands."

33. (Verse 21.). The chief priests of the Jews therefore said to Pilate. Here is noted the contradiction of the Jews, by which they wanted to erase the title, since it was to their disgrace; whence they say: Do not write: King of the Jews, but that he said: I am King of the Jews, so that, namely, there would be shown not dignity but presumption, by which he would claim to be king: against which it is said in Hebrews five: "Christ did not glorify himself to be made a high priest," etc.

34. (Verse 22.). Pilate answered. Here is set forth the affirmation or approval of the title against the malice of the Jews: whence Pilate does not erase it but approves it: What I have written, I have written. What I have written, truthfully, I have written, indelibly, as an irrevocable truth. Augustine: "If what Pilate wrote cannot be corrupted, can what Truth has said be corrupted?"

35. When the soldiers therefore had crucified him. Here is noted the third principal point, namely the cruelty or cupidity of those who crucified him, in this, that they stripped Christ and thus divided his garments. And three things are noted here, namely the division of the garments by parts: second, by lot: third, the confirmation of both by authority, lest anything in the death of Christ should seem to happen by chance.

(Verse 23.). They divide therefore by parts: whence he says: They took his garments and made four parts, a part for each soldier. In this it appears, as Augustine says, that there were four soldiers who crucified the Lord. And the tunic, supply: they took.

36. (Vers. 24.). Here is noted the division of the tunic made by lot: and the reason is given: Now the tunic was seamless, woven from the top throughout, that is, entirely continuous: and because it could not be conveniently divided, the soldiers said to one another: Let us not tear it, but let us cast lots for it, whose it shall be: because, as is said in Proverbs 18, "the lot suppresses contradictions and judges even among the powerful."

And lest it be thought that this happened by chance, it is shown that this was foretold by the Prophet, when he says:

That the Scripture might be fulfilled, saying, in Psalm 21: "O God, my God, look upon me": They divided my garments, as to the first, and upon my vesture they cast lots, as to the division of the tunic. And this Scripture was understood not of the Jews, but of the soldiers: therefore he says: And the soldiers indeed did these things.

Spiritually, the tunic of Christ, which is undivided, signifies charity, which is a garment, because it covers shame: 1 Peter 4: Because charity covers a multitude of sins: and adorns, whence it is called the wedding garment, without which no one enters into the joy of the nuptials of the Lamb: whence Matthew 22: Friend, how did you come in here not having a wedding garment? This tunic is seamless, because it is not bound by another thing, but is itself the bond of others: Colossians 3: But above all these things have charity, which is the bond of perfection.

This tunic is not to be divided by tearing: whence 1 Corinthians 1: I beseech you, brethren, that you all say the same thing: and Ephesians 4: Being solicitous to preserve the unity of the spirit in the bond of peace.

Those who divide this tunic are worse than the soldiers who crucified him, who were unwilling to divide the seamless garment of the Lord.

37. Now there stood by the cross etc. Here is noted the paucity of those who shared in his suffering: because out of all his dear ones, three women were present, among whom was also the Mother of the Lord, for whom the Lord also felt compassion. And four things are noted here: the compassion of the women toward the Lord, the Lord's solicitude toward his Mother, and from that solicitude, his commendation, and lastly, the acceptance of the commendation.

(Vers. 25.). Therefore the compassion of the women is noted in this that he says: They stood near the cross of Jesus: they drew near in body because the feeling of compassion drew them. Others indeed had withdrawn far away through lack of compassion; whence it is said in the Psalm: "Those who were near me stood afar off." But these women stood near, who loved more, namely his Mother, who suffered with him above all others: whence Luke chapter two: "A sword shall pierce through your own soul"; and the sister of his Mother, Mary of Cleophas: she was the mother of James. It should be noted that Anne is said to have had three husbands: Joachim, Cleophas, and Salome, and from these three husbands she had three Marys, namely the Mother of the Lord, who was the daughter of Joachim; the mother of James, who was the daughter of Cleophas; the mother of Simon and Jude, who was the daughter of Salome. - And Mary Magdalene, who was so called from the town of Magdala. These three women, as being more compassionate, stood near the cross of the Lord.

38. (Vers. 26.). When Jesus therefore had seen. Here the second point is noted, namely the Lord's solicitude toward his Mother, in this, that he looked upon her and considered to whom he might commend her: whence he says: When Jesus therefore had seen his Mother: when he had seen, as one who was solicitous: First Timothy chapter five: "If anyone does not have care of his own and especially of those of his household," etc. And Chrysostom says: "Here the Lord shows great love toward his Mother and commends her to the disciple, teaching us to exercise all diligence toward those who begot us, even unto our last breath." Exodus chapter twenty: "Honor your father and your mother," etc. What he commanded, he fulfilled. And the disciple standing there, whom he loved: and therefore he was able to commend her to him intimately. John was standing there, he had not withdrawn: whence he was one of those to whom it is said in Luke chapter twenty-two: "You are they who have continued with me in my trials."

He says to his Mother. Here the third point is noted, namely the loving commendation; whence he says: Woman, behold, your son: as if to say: trust in him as in a son.

39. (Vers. 27.). Then he says to the disciple: Behold, your mother: as if to say: guard her as a mother.

And from that hour the disciple took her into his own. Here is noted the acceptance of the commendation; into his own, that is, as his mother, he received her, so that he might honor, guard, and keep her, as a son does a mother.

But Augustine reads that text as: into his own things, so that it is an accusative plural: and he asks: How into his own things, when he had no possessions of his own?

And he answers: into his own, namely duties, services, and acts of kindness, not into possessions, which he did not have.

QUESTIONS.

40. Question I. But it is asked here first concerning what was said above, that Jesus went out bearing his own cross: because in Matthew chapter twenty-seven it is said that they compelled a certain Simon to carry his cross.

Augustine responds in the third book of On the Harmony of the Evangelists: "Jesus was carrying the cross when he went out to Calvary; but that Simon was pressed into service along the way, to whom the cross was afterward given to be carried to the place. Thus we read that both things happened: first what John says, then what Matthew says."

41. Question II. Likewise it is asked concerning the inscription, whether Pilate wrote it sincerely or mockingly.

That he wrote it sincerely seems evident from the text, because when the Jews requested it, he refused to erase it, but responded: What I have written, I have written.

But that he wrote it mockingly seems evident, because he permitted him to be mocked by the soldiers as a fool, not as a true king—soldiers who had placed a crown of thorns on him and were striking him.

To this it must be responded that Pilate had some illumination by which he recognized that he was innocent; hence he knew that they had handed him over out of envy, Matthew twenty-seven; by which he also recognized that he was the king promised to the Jews: hence he always called him king. Hence Augustine says: "It could not be torn from the heart of Pilate that Christ was the King of the Jews, as though truth itself had fixed this in his heart."

As for the objection that he caused or permitted him to be mocked: I say that he permitted the king to be mocked just as he permitted the innocent one to be scourged, so that he might satisfy the Jews with his punishments and humiliations and incline them to mercy.

42. Question III. But then the question arises: how did he dare to hand him over to death?

To this it must be said that he was terrified by fear lest he be accused before Caesar, and deceived by error, because he thought that the entire guilt belonged to the Jews, since he was laying hands on him at their request: hence it is said in Matthew twenty-seven that he took water and washed his hands and said: I am innocent; and the Jews took all the guilt upon themselves, hence they said: His blood be upon us and upon our children. But he erred, because one cannot consent to the death of an innocent person without sin.

43. Question IV. But since in Matthew twenty-seven it is said: They divided his garments, casting lots, it seems that they cast lots not only over the tunic but over all the garments; yet John speaks only of the tunic.

The same thing is said in Mark fifteen: They divided his garments, casting lots upon them, who should take what.

To this Augustine responds and says that "that passage in Matthew is understood as referring to the whole division of the garments, in the course of which they came to the tunic, over which they cast lots."

To that passage in Mark it must be said that this is the meaning: "they divided the garments first, then casting lots over the tunic, which remained or was left over, as to who should take it."

44. Question V. Likewise it is asked why the Lord thus commended his Mother, when above in chapter two he had responded so harshly: What is it to me and to you, woman?

Augustine responds, and it is found in the Gloss: "Because then, about to perform divine works, he repelled his Mother as though unknown; now he showed that the hour had come which he then foretold, in which, about to die, he acknowledges her from whom he had been born as a mortal, and suffering human things, with human affection he commends her to a human, and by his example teaches that care should be rendered to parents by devoted children." - The reason, moreover, why he commends her to John, on the part of the Lord is touched upon in the text, because he especially loved him; but on his own part it is passed over in silence; and the Saints say that it was "so that a virgin might guard the Virgin."

45. Afterward, Jesus knowing, etc. Above he treated of the passion; here he treats of the consummation of the passion, and there are here three parts. First, his consummation is stated with respect to the testimony of Scripture; second, with respect to the deed, there: And bowing his head; third, with respect to the effect, there: The Jews therefore, because it was the Preparation.

The consummation, therefore, of Christ's passion with respect to the testimony of Scripture is attended to in this, that around him all things should come to pass which had been foretold through the Prophets. And it is set forth in this order, namely: the intention of consummating, the consummation itself, the assertion of consummation.

46. (Verse 28). The intention of consummating, therefore, is indicated in what he says: Afterward, Jesus knowing that all things were now consummated, supply: which are written concerning the Son of man; but not fully, therefore he says now; that the Scripture might be fulfilled, that is, willing to perfectly fulfill the Scripture, which says in the Psalm: "In my thirst they gave me vinegar to drink"; he says: I thirst. And this was a sign of the weakness assumed and of the truth of his nature, against those heretics who said that he had not truly suffered. And indeed he said this not so much on account of need as for the fulfilling of Scripture.

47. (Verse 29). A vessel therefore was set there. Here is set forth the consummation itself, by which they gave him vinegar to drink, which indeed they had at hand; whence he says: A vessel therefore was set there full of vinegar; and they, placing a sponge full of vinegar around hyssop, that is, placing the sponge bound around hyssop, offered it to his mouth, by means of a reed, as is said in Matthew twenty-seven: "One of them running and taking a sponge filled it with vinegar and put it on a reed and gave him to drink."

48. (Verse 30). When therefore Jesus had received the vinegar. Here is set forth the assertion of consummation; whence he says: When therefore Jesus had received the vinegar, he said: It is consummated, namely, what had been written concerning me before the giving up of the spirit. Concerning this consummation, Luke eighteen: "All things shall be consummated which are written concerning the Son of man"; Hebrews five: "Being consummated, he became to all who obey him the cause of eternal salvation."

And bowing his head etc. Having set forth the consummation in the testimony of Scripture, here he sets forth the consummation in deed: and this consummation was in death, because the end of present sufferings is death: whence he says: Bowing his head, he gave up his spirit. Augustine: " He gave up his spirit, as one who had the power to lay down his life and to take it up again: and this by bowing his head. Who so falls asleep when he wills, as Christ died when he willed" ? Whence he offered up his spirit, as is said in Hebrews 5: " With tears and a loud cry offering " his spirit. And this was the consummation of the aforesaid, as is said in Hebrews 10: " By one oblation he has perfected forever those who are sanctified ": and in Hebrews 2: " It was fitting that he who had brought many sons into glory should perfect through suffering ".

49. The Jews therefore, because it was the Preparation. Here is set forth the consummation in the effect of the Passion, which indeed was in the opening of the side of Christ, from which flowed " blood and water, " whence the Sacraments have their efficacy, as the Gloss says. And four things are noted here, namely: the petition for the removal of the crucified, the breaking of the legs of the thieves, the opening of the side of Christ, and the confirmation of the testimony.

(Vers. 31.). The petition for the removal of the crucified was made by the Jews: and the reason is given, because on the following day was the great day of the Sabbath: on account of which he says: The Jews therefore, because it was the Preparation, that is, the day immediately before the Sabbath: that the bodies might not remain on the cross on the Sabbath, on account of the solemnity, namely: for that day of the Sabbath was a great day, because it fell within the solemnity of unleavened bread: they asked Pilate that their legs might be broken and they might be taken away. Augustine: " Therefore their legs were broken, so that they might die and be taken down from the wood, lest hanging on their crosses they should defile the great feast day with the horror of their prolonged torment ". Deuteronomy 21: " When a man has committed a sin worthy of death, and having been condemned to death is hanged on a gibbet, his body shall not remain on the wood, but shall be buried on the same day ".

50. (Vers. 32.). The soldiers therefore came. Here is noted the breaking of the legs of the thieves. The soldiers therefore came, at the petition of the Jews, and of the first indeed, namely the one to whom they first came, they broke the legs, because he was still alive; and of the other, who was crucified with him, supply: they broke the legs, and so they expired: so that they might thus be distinguished from the Lamb, whose bones were to be preserved whole, because he alone was whole from sin. They could say that word of Psalm 6: " Heal me, O Lord, for my bones are troubled ".

51. (Vers. 33.). But when they had come to Jesus. Here is noted the opening of Christ's side. And first he says why they did not break his legs, namely because he was dead: and this is what he says: When they saw that he was already dead, they did not break his legs: because they did this in order to hasten death. And the opening is added: whence he says:

52. (Vers. 34.). But one of the soldiers opened his side with a lance. Augustine: "Concerning this he does not say wounded, but opened, so that there a door might in a certain way be thrown open, whence the Sacraments of the Church flowed forth." And therefore it is added: And immediately there came out blood and water. Augustine: "This blood was poured out for the remission of sins; this water tempers the saving cup; it provides both a washing and a drink"; Apocalypse 1: "He washed us from our sins in his blood"; and Ephesians 5: "Christ loved the Church, cleansing her by the washing" etc.

53. (Vers. 35.). And he who saw etc. Here is indicated the fourth point, namely the confirmation of testimony. And he confirms this by his own testimony and by the testimony of Scripture: by his own, because he himself saw and was present: whence he says: And he who saw bore witness. And he approves the testimony, because it is true, whence: and his testimony is true: and because it is certain, whence: and he knows that he speaks the truth. And therefore he says: That you also may believe: because faith is more readily given to one who saw than to one who learned by report: Proverbs 12: "He who speaks what he knows is a judge of justice; but he who lies is a fraudulent witness"; and 1 John 1: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and our hands have handled, of the Word of life" etc.

Not only does he confirm this by his own testimony, but also by that of Scripture, whence he says:

54. (Vers. 36.). These things were done, that the Scripture might be fulfilled: You shall not break a bone of him, Exodus 12: and therefore they did not break his legs.

55. (Vers. 37.). And again another Scripture says: They shall look on him whom they pierced: Zechariah 12: "They shall look upon me, whom they have pierced";

and therefore it is true that the soldier opened his side. This Scripture has not yet been fully fulfilled, but will be on the day of judgment: Apocalypse 1: "Every eye shall see him, and those who pierced him." Chrysostom: "Let no one disbelieve nor look upon these things with shame: for those things which seem most reproachful are the foundations of our goods."

QUESTIONS.

56. Question I. But it is asked here first concerning what he says, that, in order that the Scripture might be fulfilled, he asked for drink. — The order seems reversed, because the Lord does not exist for the sake of the Law, but the Law and the Scripture for the sake of the Lord; whence: Christ is the end of the Law.

It must be said that the that here is not causal but consecutive ; so the sense is not that the Lord did this in order that Scripture might be fulfilled, but that this followed upon the Lord's action, namely the fulfillment of Scripture, which had foretold this.

57. Question II. But there is a question: why the Lord is said to have consummated Scripture in the drinking of vinegar rather than in other things.

And the response is that the Lord had suffered in all his members; so that he might suffer in his entirety, nothing remained except the mouth and tongue. Therefore, because then all members universally had suffered, then the passion is said to be in a certain way consummated, and consequently Scripture .

58. Question III. Likewise it is asked about this, that they immediately had vinegar prepared in this way; how this came about. Did they know that he would ask for drink?

To this some say that they had brought wine to drink, which on account of the heat had turned into vinegar.

Others say that they had deliberately brought vinegar, so that by drinking it he would die more quickly.

- Others say that it was myrrhed wine, which was most bitter and sharp like vinegar, to torment him further who was already crucified. Whence they say that then also Scripture was fulfilled: They gave gall for my food, and in my thirst they gave me vinegar to drink.

59. Question IV. Likewise it is asked about this, that John says Christ said: It is consummated, and bowing his head, he gave up his spirit. But Luke in the twenty-third chapter says that he cried out: Father, into your hands I commend my spirit: but Matthew and Mark, that he cried out with a loud voice: Eli, Eli, etc.

And it must be understood that he said all these things; but first he said: I thirst; then, while they were preparing the vinegar, he cried out: Eli; and at this voice those who were preparing hastened to bring the vinegar and put it to his mouth; when he had received it, he said: It is consummated; and then bowing his head, he expired with a mighty cry, saying: Into your hands, etc.

60. Question V. Likewise it is asked: why was his side opened or wounded after death and not before?

And it must be understood that nothing was done to him except what God permitted for a fitting reason. The reason for this is given both allegorically and literally: allegorically, because just as Eve was formed from the side of the sleeping Adam, so the Church was formed from the side of Christ sleeping on the cross. Whence Augustine says: "For this reason the second Adam slept on the cross, so that from there his bride might be formed, from what flowed out of his side."

The literal reason is that the Lord Christ, although He showed His humanity, nevertheless wished at the same time to show the truth of His Divinity. Hence He showed this before the Passion in His arrest, this in the Passion in the darkness, and this after death He showed in the flowing forth of water and blood. Hence Ambrose says: "Although the nature of Christ's body was mortal, yet its grace was unlike ours. For after death the blood in our bodies congeals, but from that incorrupt body the life of all flowed forth; water and blood came forth: the former to wash clean, the latter to redeem. We drink our ransom, so that by drinking we may be redeemed."

Fourth, concerning Christ's burial, three things are noted.

61. But after these things he asked. Above, the Lord's arrest, condemnation, and passion were treated; here the fourth matter is treated, namely the condition of the burial, and it is treated in this order. First is set forth the taking down of the suspended body ; second, the preparation of the body taken down, at the words: And Nicodemus also came; third, the placing of the prepared body in the sepulchre, at the words: Now in the place, etc. The first was done by Joseph, the second by Nicodemus, the third by both.

Joseph therefore took down the body of Jesus; and because he could not do so except by permission, therefore he asked and obtained what he asked for, and took down what he obtained.

(Verse 38). He asked, because he was a disciple of Christ, although a secret one; therefore it says: After these things, that is, after the consummation of the Passion, Joseph of Arimathea asked Pilate. Arimathea is the same as Ramatha, the town of Elkanah, Samuel, and Hannah, about which see First Kings, chapter one, at the beginning. Joseph, namely, asked, because he was a disciple of Jesus, but secret for fear of the Jews, because, as is said above in chapter nine, "the Jews had already conspired that if anyone confessed Him to be the Christ, he should be put out of the synagogue." Although he was secret, he was nevertheless a true disciple, because he loved Him not only while living but also when dead; Proverbs seventeen: "He who is a friend loves at all times." He asked, I say, that he might take away the body of Jesus, that is, take it down from the cross, and he obtained it; therefore it says: And Pilate permitted it, namely, that He might be buried. He came therefore and took away the body of Jesus, he came, namely, from the place where Pilate was, to the cross, and took it down.

62. (Vers. 39.). Now Nicodemus also came. Here the treatment concerns the embalming from spices made by Nicodemus, and the devotion of Nicodemus is touched upon in the bringing of many spices and in the embalming of the body. Now Nicodemus also came, who namely had come to Jesus by night at first, above in chapter three. This coming is treated, in which the reason for coming is indicated, because he too was a disciple, although a secret one: bearing a mixture of myrrh and aloes, that is, an ointment prepared from these, which preserved the body from putrefaction. For he did not yet believe in the resurrection, just as neither did the disciples; yet he loved greatly, whence it says: About a hundred pounds: for he did not yet understand what is said in the Psalm: " You will not allow Your Holy One to see corruption ".

63. (Vers. 40.). They took therefore. The devotion of Nicodemus is touched upon in the embalming of the body. They took therefore, namely he and Joseph, the body of Jesus and bound it in linen cloths with the spices, they anointed it, supply: as is the custom of the Jews to bury, namely honorably; Genesis, last chapter: " Joseph commanded his servants the physicians to embalm his father with spices ". Chrysostom: " They bury him not as one condemned, but, as is the custom among the Jews, very honorably indeed, as someone great and wonderful ".

64. (Vers. 41.). Now there was in the place. Here the third point is set forth, namely the placement in the tomb. And the reason why he was placed in that location is indicated as twofold, namely the suitability of the place and the shortness of time: the suitability of the place, because it was nearby and new: whence he says: Now in the place where he was crucified there was a garden, and in the garden a new tomb: and therefore new, in which namely no one had yet been placed. And such a tomb was fitting for the Lord, so that the resurrection would not be thought to be that of another who might lie with the Lord. Augustine says that " just as in the womb of the Virgin Mary no one before him, no one after him was conceived: so in this tomb no one before him, no one after him was buried ".

65. (Vers. 42.). There therefore, on account of the preparation day of the Jews, and so the solemnity was imminent, on account of which it was not permitted to carry him far: because the tomb was nearby, that is, close, they placed him, namely Jesus. Augustine: " He wants us to understand that the burial was hastened, lest evening should fall, when already on account of the preparation day, which in more customary Latin among us the Jews call the 'pure meal,' it was not permitted to do any such thing ".

QUESTIONS.

66. Question I. But it is asked here: why did none of the disciples of the Lord come forward to bury him? — If you say that they did not dare on account of fear of the Jews: but Joseph feared much more: therefore all the more should he have abandoned the task.

I respond: The reason was both human and divine: human, because, although the disciples and he feared the Jews, nevertheless he was a noble person, as is said in Mark 15, and therefore he was confident of obtaining the request, because he was known to Pilate. The divine reason was that, if the disciples had buried him, the Jews would have had a probable argument that they had afterwards stolen his body.

67. Question II. Likewise it is asked concerning Joseph's fear, whether it was good. — That it was not, it seems, because one's own salvation is to be loved more than worldly disgrace: therefore if he did not dare to confess the name of Christ on account of fear, the fear was evil.

But to the contrary it is said in Luke 23 that he was a good and just man.

I respond: That fear was not of iniquity, but of a certain natural weakness, by which a man fears shame: nor was it a fault, because he did not fear so much as to deny, as Peter did, but only not so much as to preach publicly: and this was not then of necessity, but of perfection. Ambrose: "What wonder, if a just man hides, when even the Apostles, the teachers of the just, were hiding?"

68. Question III. Likewise it is asked concerning the devotion of Nicodemus.

For it seems that he sinned: because, just as there is sin in stinginess, so there is sin in superfluous expenditure: but the pouring out of ointment was superfluous, because it was of no necessity or utility: and moreover so great an amount was not needed.

I respond that the devotion of Nicodemus is praised: nor was there waste, but devotion, as is said above in chapter 12: and just as a man cannot serve the Divinity too much, so no one can bestow excessive honor upon the body of Christ crucified for us. Therefore, even if it would have been excess regarding another, it was nevertheless not so regarding that most holy body.

As to the objection that he did not need it: it must be said that he believed he did need it, and this indeed was not a matter of praise, but of ignorance. But in this, that he believed him worthy of great honor and bestowed it upon him, his devotion is commended.

69. Question IV. But it is asked on the part of the Lord: since the Lord himself ought to have given us every form of perfection, and he himself teaches in Matthew 8 to despise burial: it seems that by his own disposition he ought to have had himself buried in a lowly place and contemptibly, just as he also suffered ignominiously.

I respond: It must be said that burial is to be despised by us on account of faith in the resurrection: because we believe that wherever our dust has been scattered, it will be gathered together by the Lord, nor will it escape the power of divine knowledge and might. But the burial of Christ was for establishing faith in our resurrection: for in this, that we believe our head has risen, we also believe that we shall rise. And therefore, so that his resurrection might be certain, he ought to have been buried in an open place and honorably, and also guarded by soldiers, to remove suspicion.

As to what he objects, that He ought to have given an example that we should not care about the lowliness of burial: it must be said that He ought to have given an example of conduct in such a way that He would not, however, prejudice the faith, so that humility and truth might advance together. Nevertheless, He sufficiently gave an example that one need not be concerned about burial. For if, while He lived, He did not care about the sufferings and disgrace of the body, He showed that after death one should care much less about the lowliness of a lifeless body.