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+<p style="text-align: center"><span style="font-size: 60pt">19</span>
+<p align=center><B>LECTURE I</B>
+<BLOCKQUOTE><p><b>1 Then Pilate took
+Jesus and scourged him. 2 And the soldiers plaited a crown of thorns, and put
+it on his head, and arrayed him in a purple robe; 3 they came up to him,
+saying, "Hail, King of the Jews!" and struck him with their hands.</b></BLOCKQUOTE>
+
+<p>2371 Above, the Evangelist gave us an account of what Christ
+suffered from the Jews; here he describes what in particular he endured from
+the Gentiles. He suffered three things, as he had predicted: "They will deliver
+him to the Gentiles, to be mocked and scourged and crucified" (Matt 20:19).
+First, he deals with the scourging of Christ; secondly, with his mockery (v 2);
+and thirdly, with his crucifixion (v 4).
+
+<p>2372 He says, <b>Then</b>, after all their shouting, <b>Pilate
+took Jesus and scourged him, </b>not with his own hands, but using his
+soldiers. He did this hoping that the Jews would be satisfied with these wounds
+and be softened so as no longer to demand his death. For it is natural for our
+anger to subside if we see the one we are angry at humiliated and punished, as
+the Philosopher says in his <i>Rhetoric.</i><a href="#_ftn1" name="_ftnref1"
+title="">[1]</a><i>
+</i>This is true of that anger which seeks to inflict a limited amount of harm;
+but it is not the case of that hatred which seeks the entire destruction of the
+one hated: "An enemy ... if he finds an opportunity his thirst for blood will
+be insatiable" (Sir 12:16). Now the Jews hated Christ, and so his scourging did
+not satisfy them: "All the day long I have been scourged" [Ps 73:14]; "I gave
+my back to the smiters" (Is 50:6).
+
+<p>2373 Does this intention excuse Pilate for the scourging? It
+does not; because of all those things which are evil in themselves <i>(per se),
+</i>none can be made totally good by a good intention. Now to harm an innocent
+person, and especially the Son of God, is in the highest degree an evil in itself.
+Consequently, it cannot be excused by any intention.
+
+<p>2374 Now the Evangelist shows us Christ being ridiculed:
+first, the mock honors paid to him; secondly, the real dishonor showed him, <b>and
+struck him. </b>They pay him mock honors by calling him a king, thus adverting
+to the charge lodged by the Jews, who said that he made himself king of the
+Jews. Therefore, they pay him the three honors given to a king, but in a
+derisive way. First, we have a mock crown; and then mock clothing and
+acclamations.
+
+<p>2375 They mock him with a crown, because it is customary for
+kings to wear a crown, a crown of gold: "A crown of gold upon his head" [Sir
+45:12]. The Psalm (21:3) mentions this: "Thou dost set a crown of fine gold
+upon his head." <b>And the soldiers plaited a crown of thorns, and put it on
+his head, </b>the head of him who is a crown of glory to those who belong to
+him: "In that day the Lord of hosts will be a crown of glory, and a diadem of
+beauty, to the remnant of his people" (Is 28:5). It was appropriately made of thorns,
+because by them he removes the thorns of sin, which pain us through remorse of
+conscience: "Break up your fallow ground, and sow not among thorns" (Jer 4:3).
+These thorns also take away the thorns of punishment which burden us: "Thorns
+and thistles it shall bring forth to you" (Gen 3:18).
+
+<p>Was this crowning done by the
+governor's order? Chrysostom says that it was not, but that the soldiers were
+bribed with money and did this to satisfy the Jews.<a href="#_ftn2"
+name="_ftnref2">[2]</a>
+On the other hand, Augustine says that this was done by the command or the
+permission of the governor to the end that the hatred of the Jews would be
+satiated and Pilate could more easily release Jesus.<a href="#_ftn3"
+name="_ftnref3">[3]</a>
+
+<p>2376 Secondly, they mock him with clothing. <b>The soldiers
+... arrayed him in a purple robe, </b>which was the sign of a royal dignity for
+the Romans. In 1 Maccabees (8:14) we read that when the Romans ruled they wore
+a crown and were clothed in purple. This clothing of Christ in purple fulfills
+the prophecy of Isaiah (63:2): "Why is your apparel red, and your garments like
+his that treads in the wine press?" At the same time it indicates the
+sufferings of the martyrs, which stains red the entire body of Christ, that is,
+the church.
+
+<p>2377 Thirdly, they mock him the way they address him: <b>they
+came up to him, saying, Hail, King of the Jews! </b>It was the custom then, as
+it is now, for subjects to salute their king when they came into his presence:
+"And when Hushai the Archite, David's friend, came to Absalom, Hushai said to
+Absalom, 'Long live the king ! Long live the king!'" (2 Sam 16:16).
+
+<p>As for the mystical interpretation,
+those greet Christ mockingly who profess him with words "but deny him with
+their deeds" (Titus 1:16).
+
+<p>2378 Now he mentions the real dishonor shown to Christ, <b>and
+struck him with their hands, </b>in order to show that the honor they did gave
+him was in mockery: "I gave my cheeks to those who pulled out the beard" (Is
+50:6); "With a rod they strike upon the cheek the ruler of Israel" (Mic 5:1).
+<BR><BR><BR>
+<p align=center><B>LECTURE 2
+
+<BLOCKQUOTE><p>4 Pilate went out again, and said to them, "Behold, I am
+bringing him out to you, that you may know that I find no crime in him." 5 So
+Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to
+them, "Here is the man!" 6 When the chief priests and the officers saw him,
+they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him
+yourselves and crucify him, for I find no crime in him." 7 The Jews answered
+him, "We have a law, and by that law he ought to die, because he has made
+himself the Son of God." 8 When Pilate heard these words, he was the more
+afraid; 9 he entered the praetorium again and said to Jesus, "Where are you
+from?" But Jesus gave no answer. 10 Pilate therefore said to him, "You will not
+speak to me? Do you not know that I have power to release you, and power to
+crucify you?" 11 Jesus answered him, "You would have no power over me unless it
+had been given you from above; therefore he who delivered me to you has the
+greater sin." 12a Upon this Pilate sought to release him.<a href="#_ftn4"
+name="_ftnref4">[4]</a></B></BLOCKQUOTE>
+
+<p>2379 Now the Evangelist treats of the crucifixion of Christ:
+first, the crucifixion itself; secondly, the death of Christ (v 28); and
+thirdly, his burial (v 38). As to the crucifixion, he first mentions the
+dispute Pilate had with the Jews; secondly, we have the sentencing of Christ (v
+8); and thirdly, the sentence is carried out (v 17). Pilate, wanting to release
+Christ, began arguing with the Jews. First, the Evangelist shows how Pilate
+tried to release Christ by exhibiting him to the crowd; secondly, by declaring
+his innocence, <b>I find no crime in him. </b>As regards the first, the
+Evangelist shows Jesus being shown to the crowd; and secondly, the effect this
+had, <b>Crucify him.</b>
+
+<p>2380 Three things are mentioned concerning Christ's
+exhibition to the Jews. First there is the intention of Pilate, which was to
+free him. He says, <b>Pilate went out again, </b>from the praetorium, <b>and
+said to them, </b>to the Jews who were waiting there, <b>Behold, I am bringing
+him out to you, </b>for this purpose, <b>that you may know that I find no crime
+in him, </b>deserving of death. Why then, unrighteous Pilate, was there this
+shameful bargaining if there was no crime in him? Was it so the Jews would not
+believe that you would release him because you were partial to him? What kind
+of partiality is that when you give one so much thrashing? Or perhaps it was so
+that his enemies, gladly seeing his disgrace, would no longer thirst for blood.
+Pilate is saying in effect: If there were a reason for his death, I would
+condemn him just like I have scourged him. Perhaps he has committed some minor infraction
+of the law, which did deserve a scourging, but there was nothing deserving of
+death.
+
+<p>2381 Secondly, we see Christ being presented before the
+crowd, <b>Jesus came out, wearing the crown of thorns and the purple robe. </b>He
+was exhibited in the same robe he wore when he was mocked by the officers in
+the hope that the crowd would be appeased when they saw him, not respected for
+his authority, but entirely dishonored: "For it is for your sake that I have
+borne reproach, that shame has covered my face" (Ps 69:7). This teaches us that
+we should be ready to undergo any kind of disrespect for the name of Jesus
+Christ: "Fear not the reproach of men, and be not dismayed at their revilings"
+(Is 51:7).
+
+<p>2382 Thirdly, Christ's exhibition is further described
+through the words of Pilate, <b>Here is the man! </b>spoken in a sarcastic way,
+as if one so disgraced would dare to usurp a kingship. Look at the kind of
+person you are accusing of this! The words of the Psalm (22:6) apply to him: "I
+am a worm, and no man." And so, if you do hate your king, spare him now because
+you see him dishonored. "When disgrace increases, let your hatred decrease,"<a
+href="#_ftn5" name="_ftnref5">[5]</a>
+as Augustine says.
+
+<p>2383 Now we see the effect of this exhibition on the Jews.
+No matter how disgraced and wretched and beaten he appeared, their hatred did
+not lessen, but was still burning and growing. <b>When the chief priests and
+the officers saw him, </b>when Jesus was brought out, <b>they cried out,
+Crucify him, crucify him! </b>Their desire was so strong that they shouted this
+twice. And they will not be satisfied with any kind of death, but demand the
+most dishonorable kind, crucifixion: "Let us condemn him to a shameful death"
+(Wis 2:20). He said, <b>When they saw him, </b>because the sight of the one
+they hated only served to incite and inflame their hearts with more hatred:
+"The very sight of him is a burden to us" (Wis 2:15).
+
+<p>2384 Now the Evangelist shows how Pilate tried to free
+Christ by declaring his innocence. As a result, a disagreement arose because,
+first, Pilate declared the innocence of Christ; while secondly, the Jews
+repeated his guilt, <b>We have a law</b>.
+
+<p>2385 As to Christ's innocence, Pilate said to them, <b>Take
+him yourselves, and crucify him</b>. It is like saying: I do not want to be a
+judge who judges unjustly. I will not crucify him. You crucify him if you want,
+but I find no crime in him, deserving of crucifixion: "The ruler of this world
+is coming. He has no power over me" (14:30); Jesus "whom you delivered up and
+denied in the presence of Pilate, when he had decided to release him" (Acts
+3:13).
+
+<p>2386 But the Jews repeat Christ's offense: <b>We have a
+law....</b> They seemed to understand from Pilate's response that he would not
+go against Christ because of a charge of claiming a kingdom, although they had
+thought he would be especially inclined by this to kill him. And since this
+crime was not enough to put Christ to death, the Jews thought that when Pilate
+said, <b>Take him yourselves and crucify him, </b>he was asking if they had
+another crime, a violation of the law, for which he could be condemned and for
+which they were condemning him. Thus they say, <b>by that law he ought to die. </b>First,
+they charge Christ with a crime against the law of the Jews; secondly, against
+the law of the Romans (v 12). In regard to the first, we see the accusation of
+the Jews against Christ; secondly, the effect of this on Pilate, <b>he was the
+more afraid.</b>
+
+<p>2387 The crime against the Jewish law that they charged
+Christ with was that <b>he has made himself the Son of God, </b>and for this he
+deserved death: "This was why the Jews sought all the more to kill him, because
+he not only broke the sabbath, but also called God his Father, making himself
+equal with God" (5:18); and again, "We stone you for no good work but for
+blasphemy; because you, being a man, make yourself God" (10:33). They always
+said that "he made himself the Son of God," assuming he was not. But this was
+not against the law, as Christ proved to them before (10:34), by citing the
+Psalm (82:6): "I say, You are gods." For if other people, who are adopted
+children, can call themselves children of God without blasphemy, how much more
+can Christ do this, who is the Son of God by nature. But they regarded him as a
+liar and blasphemer, each of which deserved death, because they did not
+understand his eternal generation [from the Father].
+
+<p>2388 Now the Evangelist mentions the effect the accusation
+of the Jews had on Pilate. The first was that it produced fear: <b>When Pilate
+heard these words, </b>that is, that Christ made himself the Son of God, he was
+the more afraid that it might be true and that it would be disastrous to
+proceed against him without cause.
+
+<p>2389 Secondly, he mentions another effect it produced: doubt
+and questioning (v 9). First, we have the question Pilate asked; secondly, the
+silence of Christ; and thirdly, the reproach of Pilate.
+
+<p>2390 In regard to the first he says, <b>he entered the
+praetorium again, </b>stricken with fear,<b> and said to Jesus</b>, whom he had
+led back with himself, <b>Where are you from?</b> trying to find out whether
+Jesus was God, with a divine origin, or a man, with an earthly origin. This
+could be answered by what was said before, "You are from below, I am from
+above" (8:23).
+
+<p>2391 Jesus, because he chose to, did not give an answer, so
+that he might show that he was unwilling to overwhelm by words and to make
+excuses, since he had come to suffer. At the same time he is for us an example
+of patience, and fulfilled what is found in Isaiah (53:7): "like a sheep that
+before its shearers is dumb, so he opened not his mouth." It says, "like a
+sheep," to show that the silence of Jesus was not that of a man convicted of
+sin and aware of his evil, but the silence of a gentle person being sacrificed
+for the sins of others.
+
+<p>2392 Then the Evangelist shows how Pilate reproached him for
+his silence (v 10): first, we see Pilate boasting of his power; secondly, we
+have what Christ said about this power.
+
+<p>2393 Pilate was displeased that Jesus did not answer him,
+and said, <b>You will not speak to me?</b> He has condemned himself, for if
+this entire matter lay in his power, why does he not release Jesus since he has
+found him without crime? "I will condemn you out of your own mouth" (Lk 19:22);
+"Because you have authority among men, mortal though you are, you do what you
+please" (2 Mac 7:16).
+
+<p>2394 Pilate was boasting about his power, "Men who ... boast
+of the abundance of their riches" (Ps 49:6). So our Lord curbs him, saying, <b>You
+would have no power over me unless it had been given you from above. </b>It was
+like Augustine said: "When Christ was silent, it was like a lamb; when he
+spoke, he taught as a shepherd."<a href="#_ftn6" name="_ftnref6">[6]</a>
+So, first Christ teaches Pilate about the source of his power; secondly, about
+the greatness of his sin.
+
+<p>2395 In regard to the first he says, <b>You would have no
+power over me unless it had been given you from above. </b>He is saying in effect:
+If you seem to have some power, you do not have this from yourself, but it has
+been given to you from above, from God, from whom all power comes: "By me kings
+reign" (Prv 8:15). He says <b>no power, </b>that is, no matter how little,
+because Pilate did have a limited power under a greater one, the power of
+Caesar: "For I am a man under authority" (Mt 8:9).
+
+<p>2396 <b>Therefore, </b>he concludes, <b>he who delivered me
+to you, </b>that is, Judas or the chief priests, has the greater sin. He says <b>greater,
+</b>to indicate that both those who delivered him up to Pilate and Pilate
+himself were guilty of sin. But those who delivered him up had the greater sin
+because they delivered him up out of ill&#8209;will, whereas Pilate did what he
+did because he was afraid of a superior power. This refutes those heretics who
+say that all sins are equal, for if they were, our Lord would not have said, <b>the
+greater sin. </b>"Woe to that man by whom the temptation comes!" (Mt 18:7).
+
+<p>2397 The effect of all this was that <b>upon this Pilate
+sought to release him. </b>As we saw before, Pilate tried to release Christ
+from the very beginning. Thus the <b>upon this </b>indicates he now sought it
+for another reason, that is, to escape from sinning. Or, he had tried to
+release him <b>before, but upon this, </b>from now on, he was fully and firmly
+determined to release him.
+<BR><BR><BR>
+<p align=center><B>LECTURE 3
+
+<BLOCKQUOTE><p>12b But the Jews cried out, "If you release this man, you
+are not Caesar's friend; every one who makes himself a king sets himself
+against Caesar." 13 When Pilate heard these words [he grew more fearful], he
+brought Jesus out and sat down on the judgment seat [tribunal] at a place
+called The Pavement [Lithostrotos], and in Hebrew, Gabbatha. 14 Now it was the
+day of Preparation of the Passover; it was about the sixth hour. He said to the
+Jews, "Here is your King!" 15 They cried out, "Away with him, away with him,
+crucify him!" Pilate said to them, "Shall I crucify your King?" The chief
+priests answered, "We have no king but Caesar." 16 Then he handed him over to
+them to be crucified. 17 So they took Jesus, and he went out, bearing his own
+cross, to the place called the place of a skull [Calvary], which is called in
+Hebrew Golgotha. 18 There they crucified him, and with him two others, one on
+either side, and Jesus between them.<a href="#_ftn7" name="_ftnref7">[7]</a></B></BLOCKQUOTE>
+
+<p>2398 Above, the Jews accused Christ of a crime against their
+law, but Pilate seemed to consider this a slight matter since he himself was
+not subject to this law. So they now accuse Christ of a crime against the Roman
+Law, hoping this would press Pilate into taking his life. First, they state the
+danger which is hanging over Pilate if he releases Christ; secondly, they give
+the reason for this danger (v 12).
+
+<p>2399 He says that after Pilate tried to release Christ, <b>the
+Jews cried out, If you release this man, </b>who is making himself king, <b>you
+are not Caesar's friend</b>,<b> </b>that is, you will lose his friendship. It
+frequently happens that we estimate others based on the way that we ourselves
+are. And since it was written of these Jews that "They loved the praise of men
+more than the praise of God" (12:43), they thought that Pilate would prefer the
+friendship of Caesar to the friendship of justice &#8209; even though the
+opposite is commanded: "It is better to take refuge in the Lord than to put
+confidence in princes" (Ps 118:9). The Philosopher says that truth is to be
+preferred to friendship.
+
+<p>2400 They add the reason for the danger which threatened
+Pilate when they say, <b>every one who makes himself a king sets himself
+against Caesar</b>, for it is the nature of earthly power that one power cannot
+endure the presence of another power. And so Caesar did not allow another to
+rule: "Do not seek from men the highest office, nor the seat of honor from the
+king" [Sir 7:4].
+
+<p>2401 In treating the condemnation of Christ, the Evangelist
+mentions the place, secondly the time (v 14), and thirdly the manner of the
+condemnation (v 14b).
+
+<p>2402 In regard to the first, the Evangelist indicates the
+motive of Pilate when he says, <b>When Pilate heard these words he grew more
+fearful</b>, for it was not as easy for him to ignore Caesar, the source of his
+power, as it was to disdain the laws of a foreign people. So he says, <b>he
+brought Jesus out. </b>But there was no reason for Pilate to fear, because
+Jesus was not setting himself against Caesar. Christ had no purple, no scepter,
+no diadem, no chariots, no soldiers to indicate that he was seizing a kingdom.
+Rather, Christ always sat alone with his disciples, plain in food, in clothing
+and in dwelling. Yet as we read in Proverbs (28:1), "The wicked flee when no
+one pursues." "They trembled in fear when there was no fear" [Ps 53:5]; "Be not
+afraid of their words, nor be dismayed at their looks" (Ez 2:6).
+
+<p>2403 Then he mentions the place saying, <b>and sat down on
+the tribunal. </b>A tribunal is the seat of a judge, like the throne is the
+seat of a king, and the professor's chair is the seat of a master: "A king who
+sits on the throne of judgment winnows all evil with his eyes" (Prv 20:8). It
+was called a tribunal because among the Romans it was the tribunes (named from
+the tribes they headed) who adjudicated in certain cases. This tribunal was <b>at
+a place called Lithostrotos, </b>that is, a pavement of stones. "Lithos" in
+Greek means the same as "stone," and the place where Pilate sat in his judgment
+seat had been paved with stones. In Hebrew this place was called Gabbatha, that
+is, a mound formed from stones.
+
+<p>2404 The time of the condemnation is given when he says, <b>Now
+it was the day of Preparation of the Passover; it was about the sixth hour. </b>Among
+the Jews the Sabbath was in some respects more solemn than any other feast,
+insofar as out of reverence for that day no food was prepared on the Sabbath;
+it was prepared on the preceding Friday. Thus this Friday was called the day of
+Preparation of the Passover. This practice had its origin when the Jews in the
+desert were forbidden to gather manna on the Sabbath, but were directed to
+gather a double supply the day before (Ex 16:24). In this matter they yielded
+to no feast. Accordingly, although the present Friday was a solemn feast for
+them, they still prepared the Sabbath food on that day.
+
+<p>2405 He adds, <b>it was about the sixth hour. </b>This does
+not agree with Mark (15:25), who says, "And it was the third hour, when they
+crucified him." It is clear that Christ was before the tribunal before he was
+crucified.
+
+<p>According to Augustine, there are
+two explanations for this.<a href="#_ftn8" name="_ftnref8">[8]</a>
+The first, and better, is that Christ was crucified two times: once by the
+tongues and words of the shouting Jews, "Crucify him, crucify him" (v 6), and
+the second time by the hands of the soldiers who nailed him to the cross. Now
+the Jews wanted to blame the crucifixion on the Gentiles. And so Mark, who
+wrote his gospel for the Gentiles, blamed it on the Jews, saying that Christ
+was crucified by the Jews when at the third hour they shouted, "Crucify him, crucify
+him." It is John who follows the real time and he says, <b>it was about the
+sixth hour. </b>For when Christ was on the cross it was at the end of the fifth
+hour and at the beginning of the sixth, when darkness came and lasted three
+hours, that is, until the ninth hour. He says, <b>about the sixth hour </b>because
+the sixth hour had not yet begun.
+
+<p>The second explanation is that the
+preparation of the Passover was mentioned, and our Passover, Christ, was about
+to be immolated. Thus the preparation of the Passover is the preparation for
+the immolation of Christ. This preparation began at the ninth hour of the
+night, when the Jews shouted, to the captured Christ, "He deserves death" (Mt
+26:66). If to the three remaining hours of the night we add the three hours of
+the day, when Christ was crucified, we can see that he was crucified at the
+sixth hour of the preparation, although this was the third hour of the day, as
+Mark says. And it was appropriate that he was crucified at the sixth hour
+because by his cross he restored human nature which was created on the sixth
+day.
+
+<p>2406 Now the Evangelist tells us about the manner and order
+of the condemnation (v 14). Pilate still wanted to free Christ, although his
+fear of Caesar weighed upon him. First we see Pilate's attempt to free Christ;
+secondly, he consents to have him crucified. (v 16). Concerning the first, we
+see the attempt of Pilate; and then the malice of the Jews (v 15b).
+
+<p>2407 The Evangelist says that after Pilate sat down on the
+judgment seat, he said to the Jews, in exasperation, <b>Here is your King! </b>It
+was like saying: I am astonished that you fear to have this man, so humiliated
+and destitute, as your king. For only the wealthy and strong aspire to the
+throne, and this man is neither. As the Psalm [88:15] said: "I am poor and in
+labor from my youth."
+
+<p>2408 This did not lessen the malice of the Jews. In
+inexhaustible hatred <b>they cried out</b>,<b> </b>doubling their already great
+malice by repeating the words, <b>Away with him, away with him, crucify him! </b>This
+shows that they could not stand the sight of him: "They say to God, 'Depart
+from us! We do not desire the knowledge of thy ways'" (Job 21:14); "The very
+sight of him is a burden to us" (Wis 2:15). Therefore, "Let us condemn him to a
+shameful death" (Wis 2:20), which is the same as <b>crucify him!</b>
+
+<p>2409 Now we see how Pilate tried to free Christ by shaming
+the Jews. First, we see Pilate's attempt, <b>Shall I crucify your King?</b> He
+is saying in effect: If you are not affected by his humiliation, your own sense
+of shame should move you, because I am going to crucify the one who is trying
+to be your king. And this is to your disgrace since it is being done by a
+foreigner.
+
+<p>Secondly, we see how unyielding the
+Jews are when they say, <b>We have no king but Caesar. </b>By thus refusing to
+be subject to the authority of Christ, they have submitted themselves to
+perpetual subjection. And so even to this very day, they are strangers to
+Christ, and have become servants of Caesar and earthly powers: "For they have
+not rejected you, but they have rejected me from being king over them" (1 Sam
+8:7); "They have forsaken me, the fountain of living water and hewed out
+cisterns for themselves; broken cisterns that can hold no water" (Jer 2:13).
+
+<p>2410 Then the Evangelist mentions the consent of Pilate to
+the killing of Christ, <b>Then he handed him over to them, </b>to the Jews, who
+had been subject to the power and the will of the Romans, <b>to be crucified. </b>This
+was against the advice of Exodus (23:2): "You shall not follow a multitude to
+do evil." "The earth is given into the hand of the wicked" (Job 9:24); "I have
+given my dear soul into the hands of her enemies" [Jer 12:7].
+
+<p>2411 Now the Evangelist deals with the crucifixion of
+Christ: first, the dishonor of the cross; secondly, the events surrounding the
+crucifixion (v 19).
+
+<p>The dishonor of the cross is
+indicated by those who crucified Christ, by the way he was led to his death, by
+the place where this happened, and by those crucified with him.
+
+<p>2412 Those who crucified him were soldiers. <b>So they took
+Jesus. </b>This was done in deed by the soldiers &#8209; for we read below (v
+23), "When the soldiers had crucified Jesus" &#8209; but done in desire by the
+Jews, because they brought about by threats what happened. For this they ought
+to lose the benefits of Christ's cross and have the Gentiles acquire them: "The
+Kingdom of God will be taken away from you and given to a nation producing the
+fruits of it" (Mt 21:43).
+
+<p>2413 The way Christ was brought to his crucifixion was a
+dishonor, <b>bearing his own cross</b>,<b> </b>for death on a cross was a
+disgrace: "A hanged man is accursed by God" (Deut 21:23). Avoiding the cross as
+something unholy, and fearing even to touch it, they laid the cross on the
+condemned Jesus. He went out, <b>bearing his own cross.</b>
+
+<p>2414 Matthew (27:32) says that they compelled a certain
+Simon of Cyrene, on his way from the fields, to carry Christ's cross. We should
+say that Christ carried his cross from the beginning, but as he went along they
+found Simon to help him.
+
+<p>This does not lack its own mystery:
+for although Christ was the first to endure the sufferings of the cross, others
+did so after in imitation of him, especially strangers, that is, the Gentiles:
+"Christ also suffered for you, leaving you an example" (1 Pet 2:21); "If any
+man would come after me, let him deny himself and take up his cross and follow
+me" (Mt 16:24).
+
+<p>Although this seems extremely
+bizarre to the irreligious and to unbelievers, it is a great mystery for
+believers and the devout: "For the word of the cross is folly to those who are
+perishing, but to us who are being saved it is the power of God" (1 Cor 1:18).
+Christ bore his cross as a king does his scepter; his cross is the sign of his
+glory, which is his universal dominion over all things: "The Lord will reign
+from the wood" [Ps 95:9 <i>sic</i>]; "The government will be upon his shoulder,
+and his name will be called 'Wonderful, Counselor, Mighty God, Everlasting
+Father, Prince of Peace.'" (Is 9:6). He carried his cross as a victor carries
+the trophy of his victory: "He disarmed the principalities and powers and made
+a public example of them, triumphing over them in himself" [Col 2:15]. Again,
+he carried his cross as a teacher his candelabrum, as a support for the light
+of his teaching, because for believers the message of the cross is the power of
+God: "No one after lighting a lamp puts it in a cellar or under a bushel but on
+a stand, that those who enter may see the light" (Lk 11:33).
+
+<p>2415 The place where Christ suffered was also dishonorable,
+and for two reasons. First, it was outside the city, <b>he went out to the
+place called Calvary</b>,<b> </b>which is outside the walls of the city: "So
+Jesus also suffered outside the gate in order to sanctify the people through
+his own blood" (Heb 13:12). This passion of Christ was outside the walls of the
+city to show that the effectiveness of his passion was not enclosed within the
+boundaries of the Jewish nation, and to indicate that those who want to obtain
+the fruit of his passion also have to go out from the world, at least with
+their affections. Thus the Apostle says in his next sentence, "Therefore let us
+go forth to him outside the camp" (Heb 13:13).
+
+<p>2416 Secondly, this place was dishonorable because it was
+one of the lowest and basest, <b>to the place called Calvary. </b>"I am
+reckoned among those who go down to the Pit" (Ps 88:4). Chrysostom tells us
+that there are some who say that Adam died and was buried at this very place.
+This is why it was called Calvary, from the skull (<i>calvaria</i>) of the
+first man. And just as death reigned there, so there also Christ erected the
+trophy of his victory.
+
+<p>However, as Jerome says, this is
+the popular interpretation and attractive to the people, but it is not true,
+because Adam was buried at Hebron: "Adam the greatest among the Anakim was
+buried there" [Jos 14:15].<a href="#_ftn9" name="_ftnref9">[9]</a>
+So we should say that this place was outside the gate of Jerusalem, and it was
+there that the heads of the condemned were cut off. It was called Calvary
+because the skulls of the beheaded were strewn there.
+
+<p>2417 Those who suffered with him also added to his dishonor,
+for they crucified <b>with him two others, </b>who were criminals, as Luke
+mentions (Lk 23:33). <b>One on either side, </b>one on the right and one on the
+left, <b>and Jesus between them</b>,<b> </b>in the middle. Even in his
+suffering Christ stood in the middle, a fact that the Jews intended should add
+to his dishonor, for it implied that the cause of his death was similar to that
+of the criminals: "He was numbered with the transgressors" (Is 53:12).
+
+<p>But if we contemplate this mystery,
+we see that it is related to the glory of Christ. It shows that by his
+suffering Christ merited the authority to judge: "Your cause has been judged as
+one of the wicked. You will recover cause and judgment" [Job 36:17]. And it is
+the function of a judge to be in the middle of the parties; so the Philosopher
+says that to go to a judge is to go to the middle.<a href="#_ftn10"
+name="_ftnref10">[10]</a>
+Christ was also placed in the middle, one on his right, another on his left,
+because in the judgment he will place the sheep on his right, and the goats on
+his left. It was the criminal on his right who believed and was saved; the one
+on his left, who reproached him, was condemned.
+<BR><BR><BR>
+<p align=center><B>LECTURE 4
+
+<BLOCKQUOTE><p>19 Pilate also wrote a title and put it on the cross; it
+read, "Jesus of Nazareth, the King of the Jews." 20 Many of the Jews read this
+title, for the place where Jesus was crucified was near the city; and it was
+written in Hebrew, in Latin, and in Greek. 21 The chief priests of the Jews
+then said to Pilate, "Do not write, 'The King of the Jews,' but, 'This man
+said, I am King of the Jews.'" 22 Pilate answered, "What I have written I have
+written." 23 When the soldiers had crucified Jesus they took his garments and
+made four parts, one for each soldier; also his tunic. But the tunic was
+without seam, woven from top to bottom; 24 so they said to one another, "Let us
+not tear it, but cast lots for it to see whose it shall be." This was to
+fulfill the scripture, "They parted my garments among them, and for my clothing
+they cast lots." 25 So the soldiers did this. But standing by the cross of
+Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and
+Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved
+standing near, he said to his mother, "Woman, behold your son!" 27 Then he said
+to the disciple, "Behold, your mother!" And from that hour the disciple took
+her to his own home [to his own].<a href="#_ftn11" name="_ftnref11">[11]</a></B></BLOCKQUOTE>
+
+<p>2418 The Evangelist just told of Christ's crucifixion; now
+he mentions things that accompanied and followed it: first, as they relate to
+Pilate; secondly as they relate to the soldiers; and finally, he tells about
+Christ's friends who were standing by (v 25). Concerning Pilate, we see the
+title being written on the cross, its being read, and its retention.
+
+<p>2419 Two things are mentioned about the first of these.
+First, the writing of the title, <b>Pilate also wrote a title and put it on the
+cross</b>. This was understandable, for it was a way of getting back at the
+Jews by showing their malice in rising up against their own king. It was also
+appropriate for this mystery, for just as inscriptions are placed on trophies
+of victory so the people will remember and celebrate the victory &#8209; "Let
+us make a name for ourselves, before we are scattered abroad upon the face of
+the whole earth" [Gen 11:4] &#8209; so it was arranged that a title was put on
+the cross so that the sufferings of Christ would be remembered: "Remember my
+affliction and my bitterness, the wormwood and the gall!" (Lam 3:19).
+
+<p>2420 Secondly, he mentions the content of the title, <b>Jesus
+of Nazareth, the King of the Jews, </b>words which are very fitting for this
+mystery of the cross. The word Jesus, which means Savior, corresponds to the
+power of the cross by which we have been saved: "You shall call his name Jesus,
+for he will save his people from their sins" (Mt 1:21). The word Nazareth,
+which means abounding in flowers, corresponds to the innocence of the one
+suffering: "I am a rose of Sharon, a lily of the valleys" (Song 2:1); "A flower
+will rise up out of his root" [Is 11:1]. The words <b>King of the Jews </b>accord
+with the power, the dominion, which Christ earned by his suffering: "Therefore God
+has highly exalted him" (Phil 2:9); "He shall reign as King and be wise" (Jer
+23:5); he will sit "upon the throne of David and over his kingdom" (Is 9:7).
+
+<p>2421 Through his cross Christ is not just the King of the
+Jews, but of all people &#8209; for after we read, "I have set my king on
+Zion," there follows, "Ask of me and I will make the nations your heritage" (Ps
+6:8). Why then did the Evangelist write only <b>King of the Jews</b>?<b> </b>I
+answer that the Gentiles were grafted on to the abundant olive tree (Rom
+11:17). And just like a graft comes to share in the abundance of the olive
+tree, and it is not the olive tree that acquires the bitterness of the graft,
+so those Gentiles who were converted to the faith were made spiritually Jews,
+not by a circumcision of the flesh, but of the spirit. And so in saying the <b>King
+of the Jews, </b>non&#8209;Jewish converts are also included.
+
+<p>2422 Next we see that the title was read, <b>Many of the
+Jews read this title. </b>The fact that it was read signifies that more are
+saved by faith, by reading about the passion of Christ, than were saved by
+actually seeing it: "These are written that you may believe" (20:31). Secondly,
+the Evangelist mentions how easy this was to read: first, because Jesus was
+crucified near the city, <b>the place where Jesus was crucified was near the
+city, </b>where many people passed; and secondly, because it was written in a
+number of languages, and it was written in Hebrew, in Latin, and in Greek, so
+that no one would fail to know it, and because these three languages were the
+most widely known. Hebrew was known because it was used in the worship of the
+one true God; Greek was known because it was used in the writings of the wise;
+and Latin was known due to the power of Rome. As Augustine says, these three
+tongues assumed a certain dignity by being associated with the cross of Christ.<a
+href="#_ftn12" name="_ftnref12">[12]</a>
+Further, the Hebrew tongue signified that by the cross of Christ those who were
+devout and religious were to be converted and ruled; and so were the wise,
+indicated by the Greek language; and so were those enjoying power, signified by
+the Latin language. Or, the use of Hebrew signified that Christ was to rule
+over theological teaching, because the knowledge of divine matters was
+entrusted to the Jews. The Greek signified that Christ was to rule over the knowledge
+of nature, for the Greeks were engaged in speculation about nature. Latin
+signified that Christ will rule over practical philosophy, because moral
+speculation was especially flourishing among the Romans. And so, all thought is
+brought into captivity and obedience to Christ, as we see in 2 Corinthians
+(10:5).
+
+<p>2423 We now read that this title was not changed (v 21).
+First we see the Jews trying to have the title changed, <b>The chief priests of
+the Jews then said to Pilate, Do not write, The King of the Jews, but, This man
+said, I am King of the Jews. </b>The title <b>King of the Jews </b>was a praise
+for Christ, but a disgrace for the Jews, for it was a disgrace to the Jews that
+they had their king crucified. But if the title had read, <b>This man said, I
+am King of the Jews</b>, it would have been a taunting sarcasm against Christ
+and have indicated his crime. And this was what the chief priests wanted to do,
+to take away the reputation of the one they crucified as they had already taken
+away his life: "I am the talk of those who sit in the gate" (Ps 69:12).
+
+<p>2424 Secondly, we read that Pilate was insistent on keeping
+the title. He refused to change it because he wanted to disgrace them. He said,
+<b>What I have written I have written</b>. This did not happen by chance; it
+had been arranged by God and predicted long before. Certain Psalms have as a
+title, "Do not Destroy. For David, for an inscription of a title." Indeed,
+Psalm 59 especially concerns the passion, "Deliver me from my enemies, O my
+God." And so do the two preceding Psalms: "Be merciful to me, O God, be
+merciful to me, for in thee my soul takes refuge" (Ps 57) and Psalm 58. And so
+it was folly for the chief priests to complain, for just as they could not
+destroy what the Truth had said, so also they could not destroy what Pilate had
+written. Pilate said, <b>What I have written I have written</b>, because what
+the Lord said, He said, as Augustine remarks.<a href="#_ftn13" name="_ftnref13"
+title="">[13]</a>
+
+<p>2425 Now the Evangelist shows the role played by the
+soldiers (v 23): first, he mentions that Christ's garments were distributed
+among them; and secondly, we see that lots were cast for his tunic.
+
+<p>2426 He says, <b>When the soldiers had crucified Jesus they
+took his garments. </b>We can gather two things from this: the debasement of
+the dying Christ, for the soldiers stripped him, which was done only to those
+they despised; secondly, we see the greed of the soldiers, because they took
+his garments and made four parts, one for each soldier. Soldiers were a very
+rapacious group, and so John the Baptizer told them to "Rob no one ... and be
+content with your pay" (Lk 3:14); "They send men away naked, taking away their
+clothes" [Job 24:7].
+
+<p>2427 In regard to the second, he says, <b>also his tunic. </b>First,
+his tunic is described; and then lots are cast for it (v 24).
+
+<p>2428 He says, <b>also his tunic, </b>that is, they took that
+along with his other garments. <b>But the tunic was without seam, woven from
+top to bottom. </b>He says that it was without a seam to indicate its unity.
+Some say this shows how valuable it was. On the other hand, Chrysostom says that
+the Evangelist says this to suggest that it was common and ordinary; for in
+Palestine the poor wear clothing made from many pieces of cloth, one sewn over
+another: "For you know the grace of our Lord Jesus Christ, that though he was
+rich, yet for your sake he became poor" (2 Cor 8:9).
+
+<p>2429 As for the mystical interpretation, this passage can be
+referred to the mystical body of Christ. Then Christ's garments are divided
+into four parts because the Church is spread over the four parts of the world:
+"As I live, says the Lord, you shall put them all on as an ornament, you shall
+bind them on as a bride does" (Is 49:18). The tunic without seam, which was not
+divided, indicates charity, because the other virtues are not united by
+themselves, but by another, because all of them are directed to the ultimate
+end, and it is charity alone which unites us to this end. While it is faith
+which makes known our ultimate end, and by hope we tend toward it, only charity
+unites us to it: "And above all these put on love, which binds everything
+together" (Col 3:14).
+
+<p>The tunic is said to be woven from
+the top because charity is above, at the top, of all the other virtues: "I will
+show you a still more excellent way" (1 Cor 12:31); "To know the love of Christ
+which surpasses knowledge, that you may be filled with all the fullness of God"
+(Eph 3:19). Or, it is woven from the top because our charity does not come from
+ourselves, but from the Holy Spirit: "God's love has been poured into our
+hearts through the Holy Spirit which has been given to us" (Rom 5:5). The tunic
+woven from the top can also signify the real body of Christ, because the body
+of Christ was formed by a higher power, one from the top, by the Holy Spirit
+"That which is conceived in her is of the Holy Spirit" (Mt 1:20).
+
+<p>2430 The Evangelist says that lots were cast for Christ's
+tunic, <b>they said to one another, Let us not tear it, but cast lots for it to
+see whose it shall be. </b>There is one way of casting lots which is a form of
+divination; this is unlawful because there is no necessity for it. Sometimes
+lots are cast to know how things should be allotted or divided up; and this is
+lawful in earthly matters but not in spiritual things. The purpose of this is
+to submit to God's plan and will those matters that we cannot decide by
+ourselves. "The lot is cast into the lap, but the decision is wholly from the
+Lord" (Prv 16:33); and again, "The lot puts an end to disputes" (Prv 18:18).
+
+<p>2431 Matthew says something different, that "they divided
+his garments among them by casting lots" (Mt 27:35). The reply is that Matthew
+does not say that they cast lots for all his garments. Indeed, while they
+divided some among themselves, they cast lots for his tunic.
+
+<p>2432 Mark is still more forceful, saying, "They divided his
+garments among them, casting lots for them, to decide what each should take" of
+all his clothes (Mk 15:24). According to Augustine, this means they cast lots
+for one of his garments, to decide which one would take the tunic [which was
+left over].<a href="#_ftn14" name="_ftnref14">[14]</a>
+
+<p>2433 Now the Evangelist brings in the prophecy of this event
+(v 24). First, he mentions the prophecy. The prophet's exactness is remarkable,
+for he foretold in detail some of the things that were done to Christ. Clearly
+these things did not happen by chance; thus he says, <b>this was to fulfill the
+scripture, </b>one thing after another, which said (Ps 22:18) that <b>they
+parted my garments among them, </b>not saying garment, because there were more
+than one, <b>and for my clothing, </b>that is, for my tunic <b>they cast lots.</b>
+
+<p>            Secondly, he states that the prophecy was
+fulfilled, <b>So the soldiers did this. </b>We can see from this that the
+divine Scripture is fulfilled even in its details: "Not an iota, not a jot,
+will pass from the law until all is accomplished" (Mt 6:18); "Everything
+written about me in the law of Moses and in the prophets and the psalms must be
+fulfilled" (Lk 24:44).
+
+<p>2434 Thirdly, we see the part played by the friends of
+Jesus. First, the Evangelist mentions the women who were standing there;
+secondly, his eagerness for the care of his mother (v 26); thirdly, the ready
+obedience of the disciple (v 27).
+
+<p>2435 Three women are mentioned as standing by the cross of
+Jesus: <b>his mother, then his mother's sister, Mary the wife of Clopas, and
+Mary Magdalene. </b>When the Evangelists mention the women who were standing
+with Christ, it is only John who mentions the Blessed Virgin. Two questions
+occur about this incident.
+
+<p>2336 Matthew (27:55) and Mark (15:40) say that the women
+were standing far off, while John says that they stood by the cross. One could
+say in answer that the women mentioned by Matthew and Mark were not the same as
+those mentioned by John. However, the difficulty with this answer is that Mary
+Magdalene is in the group mentioned by Matthew and Mark, and also in the group
+mentioned by John. So one should say that all were referring to the same women.
+But there is no contradiction. Near and far are relative; and nothing prevents
+something from being near in one sense and far in another. The women were said
+to be near because they were within the range of sight, and they could be
+described as afar because other people were between them and Jesus. Or, one
+could say that when the crucifixion was beginning, the women were standing near
+Christ and were able to speak to him; while later, when a number of people came
+forward to taunt him, the women withdrew and stood further away. Thus John is
+telling what happened at first, and the other Evangelists what happened after.
+
+<p>2437 The other issue is that John mentions Mary of Clopas,
+while in place of her, Matthew and Mark mention Mary, the mother of James, who
+is also described as Mary of Alphaeus. We should say about this that Mary of
+Clopas, mentioned by John, is the same as Mary of Alphaeus, mentioned by
+Matthew. For this Mary had two husbands, Clopas and Alphaeus. Or, one could say
+that Clopas was her father.
+
+<p>2438 The fact that the women stood by the cross while the
+disciples left Christ and ran away is an expression of their unfailing
+affection. As Job [19:20] says: "My flesh is consumed, my bones cleave to my
+skin," where the flesh can stand for the disciples, who ran off, and the skin
+can stand for the women, for they stayed close to Christ.
+
+<p>2439 The Evangelist now mentions Christ's concern for his
+mother (v 26). But first we see his solicitude for the welfare of his disciple,
+whom he entrusted to his mother; then we see his concern for his mother, whom
+he gave into the keeping of his disciple.
+
+<p>2440 As to the first he says, <b>When Jesus saw his mother,
+and the disciple whom he loved standing near, he said to his mother, Woman,
+behold, your son! </b>He is saying: Up to now I have taken care for you and
+watched over you. Now, you take care for my disciple. This shows the eminence
+of John.
+
+<p>Before, when the Mother of Jesus
+said, "They have no wine," (2:3), he replied, "O woman, what have you to do
+with me? My hour has not yet come," that is, the hour of my passion, when I
+will suffer by means of what I have received from you [my human nature]. But
+when that hour comes I will acknowledge you. And now that the hour has come, he
+does acknowledge his mother. Yet I do not have the power to work miracles
+through what I have received from you [my human nature], but rather through
+what I have from the generation of the Father, that is, insofar as I am God.
+
+<p>2441 As Augustine says, Christ hanging on the cross is like
+a teacher in his teaching chair.<a href="#_ftn15" name="_ftnref15">[15]</a>
+He is teaching us to help our parents in their needs, and to take care of them:
+"Honor your father and your mother" (Ex 20:12); "If any one does not provide
+for his relatives, and especially for his own family, he has disowned the faith
+and is worse than an unbeliever" (1 Tim 5:8).
+
+<p>Why is the contrary found in Luke?
+"If any one comes to me and does not hate his own father and mother and wife
+and children and brothers and sisters, yes, and even his own life, he cannot be
+my disciple" (Lk 14:26). I answer that when our Lord commands us to hate our
+parents and ourselves, he is commanding us to love them, their own individual
+nature and our own individual nature, and to hate moral evil and what turns our
+natures away from God. This means that we must aid our parents, love and
+reverence them as these human beings, but hate their moral vices and what in
+them turns us away from God.
+
+<p>2442 As to the second, he says, <b>Behold, your mother!</b>
+so that John will care for her as much as a son cares for his mother; and Mary
+is to love John as a mother loves her son.
+
+<p>2443 The Evangelist shows the obedience of the disciple when
+he says, <b>and from that hour the disciple took her to his own. </b>For Bede,
+this should read <b>as his own</b> <i>(in suam); </i>and so the meaning is, <b>the
+disciple</b>, John, <b>took her</b>,<b> </b>the mother of Jesus, <b>as his own,
+</b>mother.<a href="#_ftn16" name="_ftnref16">[16]</a>
+But according to Augustine, and agreeing with the Greek text, we should read it
+as <b>to his own </b><i>(in qua), </i>not to his own home, for John was one of
+those who said, "We have left everything and followed you" (Mt 19:27); Rather,
+the disciple took Mary to his own guardianship, to eagerly and respectfully
+care for her.<a href="#_ftn17" name="_ftnref17">[17]</a>
+<BR><BR><BR>
+<p align=center><B>LECTURE 5
+
+<BLOCKQUOTE><p>28 After this Jesus, knowing that all was now finished,
+said (to fulfill the scripture), "I thirst." 29 A bowl full of vinegar stood
+there; so they put a sponge full of the vinegar on hyssop and held it to his
+mouth. 30 When Jesus had received the vinegar, he said, "It is finished"; and
+he bowed his head and gave up his spirit. 31 Since it was the day of
+Preparation, in order to prevent the bodies from remaining on the cross on the
+sabbath (for that sabbath was a high day), the Jews asked Pilate that their
+legs might be broken, and that they might be taken away. 32 So the soldiers
+came and broke the legs of the first, and of the other who had been crucified
+with him; 33 but when they came to Jesus and saw that he was already dead, they
+did not break his legs. 34 But one of the soldiers pierced his side with a
+spear, and at once there came out blood and water. 35 He who saw it has borne
+witness &#8209; his testimony is true, and he knows that he tells the truth &#8209;
+that you also may believe. 36 For these things took place that the scripture
+might be fulfilled, "Not a bone of him shall be broken." 37 And again another
+scripture says, "They shall look on him whom they have pierced."<a
+href="#_ftn18" name="_ftnref18">[18]</a></B></BLOCKQUOTE>
+
+<p>2444 After dealing with the crucifixion and the events that
+accompanied it, the Evangelist now describes the death of Christ, which we
+should reverence. First, he shows that it was at the appropriate time; secondly
+its manner, <b>he bowed his head</b>; and thirdly, the piercing of the dead
+body (v 31).
+
+<p>He shows that the time was fitting
+because <b>all was now finished</b>, accomplished. First, he mentions that
+Christ knew that all things had been accomplished; secondly, we see Christ
+doing what remained to be done (v 30).
+
+<p>2445 In regard to the first he says, <b>After this</b>,
+after the things that had just been mentioned, <b>Jesus, knowing that all was
+now finished, </b>that is, all that the law and the prophets had foretold about
+him had now been accomplished: "Everything written about me in the law of Moses
+and the prophets and the psalms must be fulfilled" (Lk 24:44); "I have seen the
+end of every consummation" [Ps 119:96].
+
+<p>2446 But because another thing foretold in scripture had to
+be done, the Evangelist adds that Jesus <b>said (to fulfill the scripture), I
+thirst</b>. First, we see the words spoken by Christ; then, how his desire
+could be satisfied; and finally, he is given the vinegar.
+
+<p>2447 The Evangelist says that Jesus said this <b>to fulfill
+the scripture. </b>This indicates the sequence of events, and does not state
+the cause why Jesus spoke, for he did not speak in order to fulfill the
+scripture of the Old Testament. Rather, things were written in the Old
+Testament because they would be fulfilled by Christ. If we say that Christ
+acted because the scriptures foretold it, it would follow that the New
+Testament existed for the sake of the Old Testament and for its fulfillment,
+although the opposite is true. Therefore, it was because these things would be
+accomplished by Christ that they were predicted.
+
+<p>By saying, <b>I thirst</b>, he
+showed that his death was real, and not just imaginary. It also indicated his
+intense desire for the salvation of the human race: "God our Savior, who
+desires all men to be saved" (1 Tim 2:4); "For the Son of man came to seek and
+to save the lost" (Lk 19:10). Indeed, we express our intense desires in terms
+of thirst: "My soul thirsts for God" (Ps 42:3).
+
+<p>2448 This desire could be satisfied because <b>a bowl full
+of vinegar stood there. </b>This bowl signified the Jewish synagogue, in which
+the wine of the Patriarchs and Prophets had degenerated into vinegar, that is,
+into the malice and severity of the chief priests.
+
+<p>2449 Christ is given the vinegar, for <b>they put a sponge
+full of vinegar on hyssop and held it to his mouth. </b>There is a question on
+the literal meaning. How could they put the sponge to Christ's mouth, since he
+was hanging high off the ground? This is answered by Matthew (27:48), who says
+that the sponge was put on a reed. Or, according to others, it was put on
+hyssop, which was long, and this is what Matthew called a reed.
+
+<p>2450 As for the mystical sense, these three things signify
+the three evils that were present in the Jews: the vinegar signifies their ill&#8209;will;
+the sponge, full of crooked hiding places, signifies their craftiness; and the
+bitterness of the hyssop stands for their malice. Or, the hyssop represents the
+humility of Christ, for the hyssop is a bush used for purification, and our
+hearts are purified especially by humility: "Sprinkle me with hyssop and I will
+be cleansed" [Ps 51:7].
+
+<p>2451 The final fulfillment is mentioned when the Evangelist
+says, <b>When Jesus had received the vinegar, he said, It is finished. </b>This
+can be understood to refer to the fulfillment accomplished by Christ by dying:
+"For it was fitting that the author of our salvation be fulfilled by glory
+through his passion" [Heb 2:10]. Or, it can be understood to refer to the
+fulfillment or accomplishment of our sanctification, which was brought about by
+his passion and cross: "For by a single offering he has perfected for all time
+those who are sanctified" (Heb 10:14). It can also refer to the fulfillment of
+the scriptures: "Everything that is written of the Son of man by the prophets
+will be accomplished" (Lk 18:31).
+
+<p>2452 Then the Evangelist describes the death of Christ.
+First, he mentions the cause of his death, <b>he bowed his head. </b>We should
+not think that because he gave up his spirit, he bowed his head; rather,
+because he bowed his head, he gave up his spirit, for the bowing of his head
+indicated that he died out of obedience: "He became obedient unto death" (Phil
+2:8).
+
+<p>Secondly, the Evangelist mentions
+the power of the one dying, <b>for he gave up his spirit</b>,<b> </b>that is,
+by his own power: "No one takes it from me, but I lay it down of my own accord"
+(10:18). As Augustine says, we do not have the power to sleep when we will to,
+but Christ had the power to die when he willed to.
+
+<p>2453 Some think that the phrase, <b>gave up his spirit</b>,<b>
+</b>implies that man has two souls: an intellectual soul, which they call the
+spirit, and an animal soul, that is, a vegetative&#8209;sensitive soul which
+gives life to the body and is called a soul in the proper sense. So they say
+that Christ gave up only his intellectual soul. This is false, both because the
+assertion that there are two souls in man is listed among the errors compiled
+in the book <i>The Dogmas of the Church,</i> and because if Christ had given up
+his spirit, and retained a soul, he would not have died.<i> <a href="#_ftn19" name="_ftnref19"><b>[19]</b></a></i>
+Therefore, since in man the spirit and the soul are the same, we must say that
+Christ gave up his spirit, that is, his soul.
+
+<p>This also destroys the error of
+those who say that the human souls of those who have died do not go directly
+after death to paradise or to hell or to purgatory, but remain in the grave
+until the day of judgment. For our Lord immediately gave up his spirit to the
+Father, from which we see that "the souls of the righteous are in the hand of
+God" (Wis 3:1).
+
+<p>2454 Now we see the piercing of Christ's body: the act
+itself; and then the certainty of what the Evangelist tells us (v 35). With
+respect to the first he does two things: first, we see the intervention and
+intention of the Jews; secondly, this is partially accomplished; thirdly, how
+this was accomplished with regard to Christ.
+
+<p>2455 With respect to the first he says, <b>Since it was the
+day of Preparation, in order to prevent the bodies from remaining on the cross
+on the sabbath (for that sabbath was a high day) the Jews asked Pilate that
+their legs might be broken, and that they might be taken away. </b>In
+Deuteronomy (21:22) we see that it is a precept of the law that the bodies of
+the dead who had been hanged for crimes were not to be left hanging until the
+morning, lest the land be defiled, and to blot out the disgrace of those who
+were hanged, for this kind of death was regarded as most disgraceful: "a hanged
+man is accursed by God" (Deut 21:23). Although the Jews did not now have the
+authority to inflict this punishment, they still tried to do what they could.
+And so because it was the Preparation day they asked Pilate <b>that their legs
+might be broken and that they might be taken away, </b>so that Christ's body
+and those of the others would not remain on the cross on the sabbath, which was
+a very solemn day, and particularly this sabbath during the Feast of the
+Unleavened Bread. They were careful to keep the law in small matters, but they
+ignored it in important things: "You blind guides, straining out a gnat and
+swallowing a camel!" (Mt 23:24).
+
+<p>2456 He says how this was done in part, <b>So the soldiers
+came and broke the legs of the first </b>thief, to whom they had come first, <b>and
+of the other who had been crucified with him</b>, with Jesus.<b> </b>This shows
+their cruelty: "You eat the flesh of my people" (Mic 3:3).
+
+<p>2457 Why does the Evangelist add, <b>but when they came to
+Jesus and saw that he was already dead, they did not break his legs</b>?<b> </b>Surely
+Jesus was crucified between the two others? We should say that one soldier went
+to one of the criminals and another soldier went to the other one to break
+their legs, and when they were done with this they both came to Jesus. We are
+told why they pierced his side, because when the soldiers saw that he was
+already dead, <b>they did not break his legs</b>.
+
+<p>2458 To make sure that Jesus was dead one of the soldiers
+pierced his side with a spear. It deserves notice that he does not say
+"wounded" but "pierced," that is "opened," because in his side the door of
+eternal life is opened to us: "After this I looked, and lo, in heaven, an open
+door!" (Rev 4:1). This is the door in the side of the ark through which those
+animals entered who were not to perish in the flood (Gen 7).
+
+<p>This door is the cause of our
+salvation; and so, <b>at once there came out blood and water. </b>This is a
+remarkable miracle, that blood should flow from the body of a dead person where
+blood congeals. And if someone says that this was because the body was still
+warm, the flow of the water cannot be explained without a miracle, since this
+was pure water. This outpouring of blood and water happened so that Christ
+might show that he was truly human. For human beings have a twofold
+composition: one from the elements and the other from the humors. One of these
+elements is water, and blood is the main humor.
+
+<p>Another reason why this happened
+was to show that by the passion of Christ we acquire a complete cleansing from
+our sins and stains. We are cleansed from our sins by his blood, which is the
+price of our redemption: "You know that your were ransomed from the futile ways
+inherited from your fathers, not with perishable things, such as silver or
+gold, but with the precious blood of Christ, like that of a lamb without
+blemish or spot" (1 Pet 1:18). And we are cleansed from our stains by the
+water, which is the bath of our rebirth: "I will sprinkle clean water upon you,
+and you shall be clean from all your uncleannesses" (Ez 36:25); "On that day
+there shall be a fountain opened for the house of David and the inhabitants of Jerusalem
+to cleanse them from sin and uncleanness" (Zech 13:1). And so it is these two
+things which are especially associated with two sacraments: water with the
+sacrament of baptism, and blood with the Eucharist.
+
+<p>Or, both blood and water are
+associated with the Eucharist because in this sacrament water is mixed with
+wine, although water is not of the substance of the sacrament.
+
+<p>This event was also prefigured: for
+just as from the side of Christ, sleeping on the cross, there flowed blood and
+water, which makes the Church holy, so from the side of the sleeping Adam there
+was formed the woman, who prefigured the Church.
+
+<p>2459 Now the Evangelist shows that these events are
+certainly true: first, from the testimony of the Apostle himself; secondly,
+from a prophecy in the scriptures (v 36).
+
+<p>2460 He does three things about the first: he mentions the
+credentials of the witness, <b>he who saw it has borne witness</b>, and this is
+John himself: "That which we have seen and heard we proclaim also to you" (1 Jn
+1:3). Secondly, he affirms that this testimony is true, <b>his testimony is
+true</b>: "I am speaking the truth in Christ, I am not lying" (Rom 9:1); "You
+will know the truth, and the truth will make you free" (8:32). Thirdly, he asks
+us to believe, <b>and he knows that he tells the truth that you also may
+believe</b>: "These are written that you may believe" (20:31).
+
+<p>2461 This truth is not just guaranteed by the testimony of
+the apostle; there is also a prophecy of scripture. Thus he says, <b>these
+things took place that the scripture might be fulfilled. </b>Here again, as
+before, the phrase <b>that the scripture might be fulfilled</b>, indicates the
+sequence of events. The Evangelist cites two authorities from the Old
+Testament. One refers to his statement that <b>they did not break his legs </b>and
+is found in Exodus (12:46), "You shall not break a bone if it," that is, the
+Passover lamb, which was a prefiguration of Christ, because as we read in 1
+Corinthians (5:7), "Christ, our paschal lamb, has been sacrificed." It was
+commanded that the bones of the Passover lamb should not be broken in order to
+teach us that the courage of the true Lamb and unspotted Jesus Christ would in
+no way be crushed by his passion. The Jews were trying to use the passion to
+destroy the power of Christ's teaching, but his passion only made it stronger:
+"For the word of the cross is folly to those who are perishing, but to us who
+are being saved it is the power of God" (1 Cor 1:18). This is why Jesus said
+before: "When you have lifted up the Son of man, then you will know that I am
+he" (8:28).
+
+<p>2462 The second authority refers to his statement, <b>one of
+the soldiers pierced his side with a spear</b>, and is taken from Zechariah: <b>They
+shall look on him whom they have pierced. </b>Our text of Zechariah reads:
+"They will look on me whom they have pierced" [Zech 12:10]. If we join the
+statement of the Prophet to what the Evangelist says, it is clear that the
+crucified Christ is God, for what the Prophet says he says as God, and the
+Evangelist applies this to Christ.
+
+<p><b>They shall look on him, </b>he
+says, at the coming judgment. Or, they will look on him when they have been
+converted to the faith, and so forth.
+<BR><BR><BR>
+<p align=center><B>LECTURE 6
+
+<BLOCKQUOTE><p>38 After this Joseph of Arimathea, who was a disciple of
+Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away
+the body of Jesus, and Pilate gave him leave. So he came and took away his
+body. 39 Nicodemus also, who had at first come to him by night, came bringing a
+mixture of myrrh and aloes about a hundred pounds' weight. 40 They took the
+body of Jesus, and bound it in linen cloths with the spices, as is the burial
+custom of the Jews. 41 Now in the place where he was crucified there was a
+garden, and in the garden a new tomb where no one had ever been laid. 42 So
+because of the Jewish day of Preparation, as the tomb was close at hand, they
+laid Jesus there.</B></BLOCKQUOTE>
+
+<p>2463 After the Evangelist has told us about the crucifixion
+and death of Christ, he now turns to his burial: first, the permission for his
+burial; secondly, the care in preparing his body (v 40); thirdly, the place
+where Christ was buried (v 41); and, the burial itself (v 42).
+
+<p>2464 He says, <b>After this</b>, the passion and death of
+Jesus, <b>Joseph of Arimathea</b>, this is the same city as Ramatha (1 Sam
+1:1), <b>who was a disciple of Jesus</b>, not one of the twelve, but one of the
+many other believers, for at first all those who believed were called
+disciples, <b>asked Pilate </b>for the body of Jesus. Joseph was a disciple, <b>but
+secretly, for fear of the Jews</b>,<b> </b>like many others were before
+Christ's passion: "Many even of the authorities believed in him, but for fear
+of the Pharisees they did not confess it, lest they should be put out of the
+synagogue" (12:42). We can see from this that while the other disciples, who
+went into hiding after the passion, lost their confidence, this man gained in
+confidence and openly tended to Jesus.
+
+<p>This man <b>asked Pilate that he
+might take away the body of Jesus</b>,<b> </b>take the body from the cross and
+bury it. He did this because the human laws required permission to bury the
+bodies of those who had been condemned. And Pilate gave him leave, because
+Joseph was an important person and known to Pilate; Mark refers to Joseph as "a
+respected member of the council" (15:42).
+
+<p>2465 In regard to the second he says, <b>So he came and took
+away his body</b>. Here we see Joseph's concern to prepare the body: first, the
+things used in the preparation; secondly, the preparation itself (v 40).
+
+<p>2466 The body of Jesus was prepared with a mixture of myrrh
+and aloes, which Nicodemus had purchased in large quantity. So the Evangelist
+mentions both of them: Joseph, who claimed the body, and Nicodemus, who brought
+the spices. This is the same Nicodemus who came to Jesus at night, but this was
+before the passion (3:2). The Evangelist commemorates Nicodemus here to show
+that even though he had been a secret disciple, now he became a public one &#8209;
+and he had already mentioned that Joseph had been a secret disciple because he
+feared the Jews. But Nicodemus did not yet have true faith in the resurrection
+because he brought myrrh and aloes, thinking that the body of Christ would soon
+corrupt without them: "You will not give your holy one to corruption" [Ps
+16:10].
+
+<p>As for the mystical sense, we
+understand from this that we should bury the crucified Christ in our hearts,
+with the sadness of contrition and compassion: "My hands dripped with myrrh"
+(Song 5:5).
+
+<p>2467 With the spices ready, they prepared the body of Jesus,
+<b>they took the body of Jesus. </b>There is a question here, for John says
+that they bound it in linen cloths, while Matthew (27:59) says that they
+wrapped it in a linen cloth. One can answer, according to Augustine, that
+Matthew speaks of one linen cloth because he only mentioned Joseph, and he
+brought this one cloth.<a href="#_ftn20" name="_ftnref20">[20]</a>
+John alone mentions Nicodemus, and so he says "linen cloths," because Nicodemus
+brought the other cloth. Or, again, the body of Christ was also wrapped in
+winding bands, as we read in the case of Lazarus, because this is the way the
+Jews buried their dead. A small cloth was also placed over his head. John
+includes all these in his words "linen cloths." From the fact that they
+anointed the body of Jesus with spices, we are taught that in the performance
+of such humane duties, we should follow the customs of each country.
+
+<p>2468 The place where Christ was buried is then mentioned, <b>Now
+in the place where he was crucified there was a garden</b>. Christ was arrested
+in a garden, underwent his agony in a garden, and was buried in a garden. This
+indicates to us that by the power of Christ's passion we are freed from the sin
+which Adam committed in the Garden of delights, and that through Christ the
+Church is made holy, the Church, which itself is like a garden enclosed.
+
+<p><b>And in the garden a new tomb
+where no one had ever been laid. </b>There are two reasons why Christ wanted to
+be buried in a new tomb. The first is literal, and was so that no one would
+think that some other body which had been buried there had risen, and not
+Christ, or think that all bodies were of equal power. The other reason was that
+it was appropriate that he who was born of a virgin should be buried in a new
+tomb, so that just as there was no one before or after him in the womb of Mary,
+so also in this tomb. This also indicates to us that by faith Christ is hidden
+in the newborn soul: "that Christ may dwell in your hearts through faith" (Eph
+3:17).
+
+<p>2469 Now follows the burial. So <b>because of the Jewish day
+of Preparation</b>,<b> </b>because evening was approaching when because of the
+sabbath no work was permitted, <b>as the tomb</b>, the new tomb, <b>was close
+at hand, they laid Jesus there. </b>Christ died about the ninth hour, but
+because his body had to be prepared for burial and other things had to be done,
+the day had grown into evening. <b>As the tomb was close at hand, </b>to the
+place where he was crucified, <b>they laid Jesus there.</b>
+
+</div>
+
+<div><br clear=all>
+
+<hr align=left size=1 width="33%">
+
+<div id=ftn1>
+
+<p><a href="#_ftnref1" name="_ftn1">[1]</a>
+Aristotle, <i>Rhetoric</i>. 
+
+</div>
+
+<div id=ftn2>
+
+<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>In Ioannem hom</i>., 84, ch.
+1; PG 59, col. 456; cf. <i>Catena Aurea</i>, 19:1-5.
+
+</div>
+
+<div id=ftn3>
+
+<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>Tract.
+in Io</i>., 116, ch. 1, col. 1941; cf. <i>Catena
+Aurea</i>,<i> </i>19:1-5.
+
+</div>
+
+<div id=ftn4>
+
+<p><a href="#_ftnref4" name="_ftn4">[4]</a>
+St. Thomas refers to Jn 19:7 in the <i>Summa
+Theologiae</i>: q. 47, a. 4, obj. 3; Jn 19:11: ST I-II, q. 73, a. 2, s. c.;
+II-II, q. 67, a. 4; III, q. 47, a. 6, obj, 2; q. 49, a. 6.
+
+</div>
+
+<div id=ftn5>
+
+<p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>Tract.
+in Io</i>., 116, ch. 2, col. 1942; cf. <i>Catena
+Aurea</i>,<i> </i>19:1-5.
+
+</div>
+
+<div id=ftn6>
+
+<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
+in Io</i>., 116, ch. 5, col. 1943; cf. <i>Catena
+Aurea</i>,<i> </i>19:9-12.
+
+</div>
+
+<div id=ftn7>
+
+<p><a href="#_ftnref7" name="_ftn7">[7]</a>
+St. Thomas refers to Jn 19:14 in the <i>Summa
+Theologiae</i>: III, q. 83, a. 2, ad 3; Jn 19:16: <i>ST </i>III, q. 47, a. 3,
+obj. 3. 
+
+</div>
+
+<div id=ftn8>
+
+<p><a href="#_ftnref8" name="_ftn8">[8]</a> <i>Tract.
+in Io</i>., 117, ch. 1, col. 1944; cf. <i>Catena
+Aurea</i>,<i> </i>19:12-16.
+
+</div>
+
+<div id=ftn9>
+
+<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Commentarium in Matthaeum, </i>27; cf. <i>Catena Aurea</i>, 16-18.
+
+</div>
+
+<div id=ftn10>
+
+<p><a href="#_ftnref10" name="_ftn10">[10]</a>
+Aristotle.
+
+</div>
+
+<div id=ftn11>
+
+<p><a href="#_ftnref11" name="_ftn11">[11]</a>
+St. Thomas refers to Jn 19:25 in the <i>Summa
+Theologiae</i>: III, q. 28, a. 3, obj. 6; Jn 19:28: <i>ST</i> III, q. 46, a. 9
+ad 1; Jn 19:30: <i>ST</i> I-II, q. 103, a. 3, ad 2; q. 47, a. 2, ad 1; Jn
+19:32: <i>ST</i> III, q. 46, a. 5, s. c.; Jn 19:33: <i>ST </i>III, q. 46, a. 5,
+s. c.; q. 47, a. 1, ad 2; Jn 19:34: <i>ST </i>III, q. 79, a. 1; Jn 19:35: <i>ST
+</i>III, q. 74, a. 8, obj. 1; Jn 19:36: <i>ST </i>III, q. 59, a. 4, ad 1.
+
+</div>
+
+<div id=ftn12>
+
+<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract.
+in Io</i>., 117, ch. 4, col. 1946; cf. <i>Catena
+Aurea</i>,<i> </i>19:12-16.
+
+</div>
+
+<div id=ftn13>
+
+<p><a href="#_ftnref13" name="_ftn13">[13]</a><i>
+Tract. in Io</i>., 117, ch. 5, col. 1946;  cf. <i>Catena Aurea</i>,<i> </i>19:19-22.
+
+</div>
+
+<div id=ftn14>
+
+<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract.
+in Io</i>., 118, ch. 2, 3, col. 1947-9; cf. <i>Catena
+Aurea</i>,<i> </i>19:23-4.
+
+</div>
+
+<div id=ftn15>
+
+<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>Tract.
+in Io</i>., 119, ch. 1, col. 1950; cf. <i>Catena
+Aurea</i>, 19:24-27.
+
+</div>
+
+<div id=ftn16>
+
+<p><a href="#_ftnref16" name="_ftn16">[16]</a> cf. <i>Catena Aurea</i>,
+19:24-27.
+
+</div>
+
+<div id=ftn17>
+
+<p><a href="#_ftnref17" name="_ftn17">[17]</a> <i>Tract.
+in Io</i>., 119, ch. 2, col. 1951; cf. <i>Catena
+Aurea</i>, 19:24-27.
+
+</div>
+
+<div id=ftn18>
+
+<p><a href="#_ftnref18" name="_ftn18">[18]</a>
+St. Thomas quotes Jn 19:30 in the <i>Summa Theologiae:
+</i>I, q. 73, a. 1, arg. 1. 
+
+</div>
+
+<div id=ftn19>
+
+<p><a href="#_ftnref19" name="_ftn19">[19]</a> The
+Dogmas of the Church.
+
+</div>
+
+<div id=ftn20>
+
+<p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>De consensus evangelistarum</i>, 3, ch. 23; PL 34; cf. <i>Catena Aurea</i>, 19:38-42.
+
+</body></html>