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<blockquote>
<p style="text-align: center"><span style=
"font-size: 60pt">19</span></p>
<p align="center"><b>LECTURE I</b></p>
<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></p>
</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>
<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="" id=
"_ftnref1">[1]</a>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>
<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>
<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>
<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>
<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" id=
"_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" id=
"_ftnref3">[3]</a></p>
<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>
<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>
<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>
<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>
<p align="center"><b>LECTURE 2</b></p>
<blockquote>
<p><b>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" id="_ftnref4">[4]</a></b></p>
</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>
<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>
<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>
<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" id="_ftnref5">[5]</a> as Augustine says.</p>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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" id="_ftnref6">[6]</a>
So, first Christ teaches Pilate about the source of his power;
secondly, about the greatness of his sin.</p>
<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>
<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>
<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>
<p align="center"><b>LECTURE 3</b></p>
<blockquote>
<p><b>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" id=
"_ftnref7">[7]</a></b></p>
</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>
<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>, 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>
<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>
<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>
<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>
<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>
<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>
<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>
<p>According to Augustine, there are two explanations for
this.<a href="#_ftn8" name="_ftnref8" id="_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>
<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>
<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>
<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>
<p>2408 This did not lessen the malice of the Jews. In
inexhaustible hatred <b>they cried out</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>
<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>
<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>
<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>
<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>
<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>
<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>
<p>2413 The way Christ was brought to his crucifixion was a
dishonor, <b>bearing his own cross</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>
<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>
<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>
<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>
<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>, 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>
<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>
<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" id=
"_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>
<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>, 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>
<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" id="_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>
<p align="center"><b>LECTURE 4</b></p>
<blockquote>
<p><b>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" id=
"_ftnref11">[11]</a></b></p>
</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>
<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>
<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>
<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>? 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>
<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" id=
"_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>
<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>
<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="" id="_ftnref13">[13]</a></p>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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" id="_ftnref14">[14]</a></p>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<p>2441 As Augustine says, Christ hanging on the cross is like a
teacher in his teaching chair.<a href="#_ftn15" name="_ftnref15"
id="_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>
<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>
<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>
<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>, the
mother of Jesus, <b>as his own,</b> mother.<a href="#_ftn16" name=
"_ftnref16" id="_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" id="_ftnref17">[17]</a><br />
<br />
<br /></p>
<p align="center"><b>LECTURE 5</b></p>
<blockquote>
<p><b>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" id=
"_ftnref18">[18]</a></b></p>
</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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<p>Secondly, the Evangelist mentions the power of the one dying,
<b>for he gave up his spirit</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>
<p>2453 Some think that the phrase, <b>gave up his
spirit</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" id=
"_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>
<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>
<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>
<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>
<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. This shows their cruelty: "You eat the flesh of my
people" (Mic 3:3).</p>
<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>?
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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<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>
<p align="center"><b>LECTURE 6</b></p>
<blockquote>
<p><b>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></p>
</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>
<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>, 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>
<p>This man <b>asked Pilate that he might take away the body of
Jesus</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>
<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>
<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>
<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>
<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" id="_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>
<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>
<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>
<p>2469 Now follows the burial. So <b>because of the Jewish day of
Preparation</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></p>
<div><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> Aristotle,
<i>Rhetoric</i>.</p>
</div>
<div id="ftn2">
<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>In
Ioannem hom</i>., 84, ch. 1; PG 59, col. 456; cf. <i>Catena
Aurea</i>, 19:1-5.</p>
</div>
<div id="ftn3">
<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>Tract. in
Io</i>., 116, ch. 1, col. 1941; cf. <i>Catena Aurea</i>,
19:1-5.</p>
</div>
<div id="ftn4">
<p><a href="#_ftnref4" name="_ftn4" id="_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.</p>
</div>
<div id="ftn5">
<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>Tract. in
Io</i>., 116, ch. 2, col. 1942; cf. <i>Catena Aurea</i>,
19:1-5.</p>
</div>
<div id="ftn6">
<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in
Io</i>., 116, ch. 5, col. 1943; cf. <i>Catena Aurea</i>,
19:9-12.</p>
</div>
<div id="ftn7">
<p><a href="#_ftnref7" name="_ftn7" id="_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.</p>
</div>
<div id="ftn8">
<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>Tract. in
Io</i>., 117, ch. 1, col. 1944; cf. <i>Catena Aurea</i>,
19:12-16.</p>
</div>
<div id="ftn9">
<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a>
<i>Commentarium in Matthaeum,</i> 27; cf. <i>Catena Aurea</i>,
16-18.</p>
</div>
<div id="ftn10">
<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
Aristotle.</p>
</div>
<div id="ftn11">
<p><a href="#_ftnref11" name="_ftn11" id="_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.</p>
</div>
<div id="ftn12">
<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
<i>Tract. in Io</i>., 117, ch. 4, col. 1946; cf. <i>Catena
Aurea</i>, 19:12-16.</p>
</div>
<div id="ftn13">
<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a><i>Tract.
in Io</i>., 117, ch. 5, col. 1946; cf. <i>Catena Aurea</i>,
19:19-22.</p>
</div>
<div id="ftn14">
<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a>
<i>Tract. in Io</i>., 118, ch. 2, 3, col. 1947-9; cf. <i>Catena
Aurea</i>, 19:23-4.</p>
</div>
<div id="ftn15">
<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
<i>Tract. in Io</i>., 119, ch. 1, col. 1950; cf. <i>Catena
Aurea</i>, 19:24-27.</p>
</div>
<div id="ftn16">
<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> cf.
<i>Catena Aurea</i>, 19:24-27.</p>
</div>
<div id="ftn17">
<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
<i>Tract. in Io</i>., 119, ch. 2, col. 1951; cf. <i>Catena
Aurea</i>, 19:24-27.</p>
</div>
<div id="ftn18">
<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> St.
Thomas quotes Jn 19:30 in the <i>Summa Theologiae:</i> I, q. 73, a.
1, arg. 1.</p>
</div>
<div id="ftn19">
<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> The
Dogmas of the Church.</p>
</div>
<div id="ftn20">
<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>De
consensus evangelistarum</i>, 3, ch. 23; PL 34; cf. <i>Catena
Aurea</i>, 19:38-42.</p>
</div>
</div>
</blockquote>
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date	Sat, 30 Oct 2021 17:52:36 +0000
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