Commentary on the Gospel of John

Above, the Evangelist continued with those things which Christ suffered from the Jews; here he continues with those things which he suffered specifically from the Gentiles, from whom indeed he suffered three things, according as he himself had foretold, Matthew 20:18ff, and Luke 18:32: "for he will be handed over to the Gentiles to be mocked and scourged and crucified," and so on. First, therefore, the Evangelist deals with Christ's scourging; second, with his mocking, at the place "and the soldiers, plaiting a crown of thorns, put it upon his head"; third, with his crucifixion, at the place "Pilate therefore went out again," and so on.

He says therefore "then therefore," that is, after the outcry of all, "Pilate took Jesus and scourged him" — not indeed with his own hands, but through the soldiers: and this in order that the Jews, sated with injuries against him, might be softened and cease from raging even unto his death. For it is natural that anger should be quieted, if one sees him against whom he is angry humbled and punished, as the Philosopher says in the Rhetoric. This indeed is true of anger, which seeks the harm of one's neighbor with measure, but not of hatred, which seeks totally the destruction of him who is held in hatred. Ecclesiasticus 12:16: "if the enemy find an opportunity, he will not be satisfied with blood." But these were moved against Christ out of hatred, and therefore the scourging did not suffice. Psalm 72:14: "I have been scourged all the day"; Isaiah 50:6: "I have given my body to the smiters."

But does this intention excuse Pilate from the scourging? Not at all, because among all things that are evil in themselves, none of them can be made wholly good by a good intention; but to afflict an innocent man, and especially the Son of God, is supremely evil in itself, and therefore it cannot be excused by any intention.

Here he treats of the mocking, and first as to the false honors which they showed him; second as to the true reproaches which they inflicted on him, at the place "and they gave him blows," and so on. Now they showed him false honors, calling him king: by which they alluded to the accusation of the Jews, who said that he was making himself king of the Jews. And so they showed him a threefold honor of a king, but a false one: first, as to a mock crown; second, as to a mock garment; third, as to a mock greeting.

They mock him, therefore, as to the crown, because kings were accustomed to be crowned with gold; Ecclesiasticus 45:14: "a golden crown upon his head." Whence also it is said of him in Psalm 20:4: "you have set upon his head a crown of precious stone." But the soldiers, plaiting a crown of thorns, put it upon his head — that is, upon the head of him who is a crown of glory to his own. Isaiah 28:5: "in that day the Lord of hosts shall be a crown of glory and a scepter of exaltation to the remnant of his people." And fittingly of thorns: because through them he removed the thorns of sins, which prick with remorse of conscience — Jeremiah 4:3: "break up new ground for yourselves, and do not sow upon thorns" — and the thorns of punishments which afflict — Genesis 3:18: "thorns and thistles shall it bring forth for you," and so on.

But was this done by order of the governor? Chrysostom says that it was not, but that the soldiers, corrupted by money, did this to gain favor with the Jews. Augustine, however, says that this was done by the order or the permission of the governor, namely so that the hatred of the Jews might be the more satisfied, and he might the more easily rescue him.

Second, they mock him as to the garment, whence it follows "and they clothed him about with a purple garment," which was a sign of royal dignity among the Romans. Whence it is said in 1 Maccabees 8:14, that at that time, when the Roman consuls ruled, they used to wear a crown or purple. Now by the fact that they clothed him about with purple, that saying of Isaiah 63:2 is fulfilled: "why then is your garment red, and your garments like those of one that treads in the winepress?" At the same time, by this is also signified the passion of the martyrs, by which the whole body of Christ, that is, the Church, is reddened.

Third, they mock him as to the greeting; whence, coming to him, they said, "Hail, king of the Jews." Now the custom then was, just as it is now, that men going to a king would greet him. 2 Kings 16:16: "Chusi, going to Absalom, said: Hail, king, hail, king." Mystically, however, those greet Christ in mockery who confess him with their mouth, but deny him by their deeds, Titus 1:16. Matthew 7:21: "not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven."

Consequently, as to the reproaches which they inflicted on him, he says "and they gave him blows": and this in order that by the very deed they might show that the honor they showed him was illusory. Isaiah 50:6: "I gave my cheeks to them that plucked off the hair"; Micah 5:1: "they have struck the cheek of the ruler of Israel."

Here the Evangelist treats of the crucifixion of Christ, and first he sets down the crucifixion itself; secondly he adds concerning his death, at the place afterward Jesus, knowing that all things were now accomplished, etc.; thirdly concerning his burial, at the place after these things Joseph of Arimathea asked Pilate, and so on. Concerning the crucifixion, he first sets down the dispute between Pilate and the Jews; secondly, the condemnation of Christ, at the place but Pilate, when he had heard this, feared the more; thirdly he sets down the execution of the sentence, at the place then they took Jesus.

Now Pilate was disputing with the Jews, wishing to free Christ. And therefore he first sets down how he strives to free him by showing him to the Jews; secondly by alleging his innocence, at the place Pilate said to them: take him yourselves, and so on. Concerning the first he does two things. First he sets down the demonstration; secondly the effect of the demonstration, at the place when therefore the chief priests had seen him, and so on.

Concerning the first, three things are set down. First, the intention of Pilate in demonstrating him, which was to free him; hence he says: Pilate therefore went out again, namely from the praetorium, and said to them, namely to the Jews who were waiting, behold I bring him out to you, and this in order that you may know that I find no cause in him, namely of death. Why then, impious Pilate, did you treat him shamefully without cause? This he did lest the Jews should believe that he was releasing him out of favor. For what sort of favor is shown to one upon whom so many stripes are inflicted? Or else so that his enemies might most gladly see these mockeries of him, and thirst no further for his blood; as if he were saying: if he were guilty of death, I would condemn him just as I have scourged him. Perhaps, however, he did some slight things against the law, on account of which he merited only scourging, but not death.

Secondly, the manifestation of Christ is set down, and this by a deed; hence he says: Jesus therefore went out, wearing the crown of thorns and the purple garment, and so on. He shows him in that guise in which he was mocked by the attendants, so that they might at least be quieted when he goes out to them, not resplendent in command, but full of reproach. Psalm 68:8: "For your sake I have borne reproach; shame has covered my face." In which we are instructed to be ready to bear all reproaches for the name of Jesus Christ. Isaiah 51:7: "Do not fear the reproaches of men, and do not dread their blasphemies."

Thirdly, the explanation of the demonstration is set down, and this through the words of Pilate; hence he said to them: behold the man, speaking as it were disdainfully, as if to say that someone so despised would want to usurp a kingdom for himself. Behold, of what sort of man do you believe these things, so that according to this that word of Psalm 21:7 fits him: "I am a worm, and not a man." If therefore you envy a king, spare him now, because you see him cast down. Let the ignominy blaze, let envy grow cold, as Augustine says.

Here is set down the effect of the demonstration of Christ upon the Jews: that however much they saw him cast down and desolate and scourged, their envy did not grow cold, but rather blazed up and grew. Hence when the chief priests and the attendants had seen him brought out, they cried out: crucify, crucify him. They repeat it on account of the vehemence of their desire. Nor are they content with any death whatsoever, but they demand the most shameful, namely that of the cross. Wisdom 2:20: "Let us condemn him to a most shameful death." And he says when they had seen him: because from the sight of one who is held in hatred, the heart of the one hating is more moved and inflamed against him. Wisdom 2:15: "He is grievous to us even to behold."

Here the Evangelist shows how Pilate strives to free Christ, by alleging his innocence. From which a controversy arose, because first Pilate alleges the innocence of Christ; secondly the Jews reply with the charge, at the place we have a law, and so on. As to the first, Pilate said to them: take him yourselves, and crucify him, as if to say: I do not wish to be an unjust judge, I will not crucify him; you crucify him, if you wish; I find no cause in him, namely for crucifying. Above, John 13:30: "The prince of this world comes, and he has nothing in me"; Acts 3:13: "whom you delivered up and denied before the face of Pilate, when he had judged that he should be released."

But the Jews still reply with an offense of Christ; hence it follows: the Jews answered him: we have a law, and so on. They seem to have understood from Pilate's response that he was not moved against Christ by the charge of aspiring to a kingdom, from which they believed his mind would be most moved, so that he would kill him. And therefore, as though this charge were not sufficient for his death, they believed that Pilate, by what he had said—take him yourselves, etc.—had been asking whether they had some other charge according to the law for which he might be condemned, and that they should condemn him on this account; and therefore they say: according to the law he ought to die. And first they propose the charge against Christ contrary to the law of the Jews; secondly contrary to the law of the Romans, at the place: if you release this man, you are not a friend of Caesar.

Concerning the first he does two things. First is set down the accusation of the Jews against Christ; secondly the effect of the accusation on the mind of Pilate, at the place: when therefore Pilate had heard this word, he feared the more. The charge which was laid upon Christ against the law of the Jews was that he made himself the Son of God, on account of which they held him guilty of death. Above, John 5:18: "For this reason the Jews sought to kill him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal to God"; and above, John 10:33, he says: "For a good work we do not stone you, but for blasphemy: because you, being a man, make yourself God." And everywhere they say he makes himself the Son of God, as though he were not. But this is not against the law, as he proved to them above, John 10:34, by that word of Psalm 81:6: "I said, you are gods." For if other men, who are sons by adoption, call themselves sons of God without blasphemy, how much more Christ, who is the Son of God by nature? But because they did not understand the eternal generation, they therefore held him to be both a liar and a blasphemer, for either of which offenses one incurred the guilt of death.

Consequently, when he says when therefore Pilate had heard this word, he feared the more, he sets down the effect of the accusation on the mind of Pilate; and first the effect of fear, hence he says when he had heard this word, namely that he made himself the Son of God, he feared the more, thinking lest it should be true, and that he would act wrongly if he proceeded unjustly against him. By which it was given to be understood that the Gentiles, having heard of the betrayal of the Son of God, feared. Habakkuk 3:1: "Lord, I have heard your report, and I feared."

Secondly he sets down the effect of doubt and inquiry: hence it follows: and he entered into the praetorium again, and said to Jesus, etc.; and first is set down the inquiry of Pilate; secondly the silence of Christ; thirdly the rebuke of that silence. As to the first he says: and Pilate entered into the praetorium again, namely shaken by fear, and said to Jesus, whom he had brought back with him, where are you from? Wishing to know, namely, whether he was God, having a divine origin, or man, having an earthly one. To which the answer can be given that is found above, John 7:23: "You are from below, I am from above."

But Jesus, because he did not wish to, gave him no answer: to show that he did not wish to conquer by words and to contrive excuses, since he had come for this purpose, that he might suffer. At the same time, by this he also gave us an example of patience. And what is said in Isaiah 53:7 is fulfilled: "like a lamb before its shearer he shall be silent, and shall not open his mouth." And he says like a lamb, so that it may not be believed that he was silent as one conscious of his own guilt, who was being convicted of his own sins, but as one who was gentle, as one who was being sacrificed for the sins of others.

Consequently, when he says Pilate therefore said to him: will you not speak to me? Do you not know that I have power to crucify you, and I have power to release you?—it is set down how Pilate rebukes his silence, and first Pilate does this through the boasting of his power; secondly the response of Christ concerning Pilate's power is set down. Because, therefore, Christ gave him no answer, Pilate here, rebuking him, says will you not speak to me, etc.: in which he condemned himself. For if the whole matter was placed in his own power, why, finding no cause in him, did he not absolve him? Luke 19:22: "Out of your own mouth I judge you, wicked servant"; 2 Maccabees 7:16: "Having power over men, though you are corruptible, you do what you will." And because he thus glories in his power, according to that word of Psalm 48:7: "he glories in the multitude of his riches," therefore the Lord breaks this down, saying: you would have no power at all against me, unless it were given you from above.

Hence, as Augustine says, where Christ is silent, he is silent as a lamb; where he speaks, he teaches as a shepherd. Hence he first teaches concerning the origin of his power; secondly concerning the magnitude of his offense. As to the first he says: you would have no power at all against me, unless it were given you from above, as if to say: if you seem to have any, you do not have it from yourself, but it is given to you from above, that is, from God, from whom is all power. Romans 13, and Proverbs 8:15: "By me kings reign." And he says at all, that is, however little you have, because he had it limited under another, greater power, namely that of Caesar; Matthew 8:9: "I am set under authority."

And therefore he concludes: therefore he who delivered me to you, namely Judas, or the chief priests, has the greater sin. And he says greater, so as to show that both those who delivered him and Pilate himself were liable to sin: but those to a greater degree, who delivered him of themselves and out of envy; whereas this one did what he did out of fear of a superior power. By this also the error of the heretics is refuted, who say that all sins are equal; otherwise the Lord would not have said, has the greater sin. Matthew 18:7: "But woe to that man through whom the scandal comes."

The effect of the freeing of Christ is set down when he says: and from then on Pilate sought to release him. But because, as was said from the beginning, he was striving to release him, it is more fittingly said from then on, that is, for this reason, that he would not have sin. Or, previously he was attempting to release him, but from then on, that is, from that time, he sought wholeheartedly and with a constant mind to release him.

Above, the Jews had laid against Christ a charge against the Law; but because Pilate seemed to make little of this, as one not bound by that Law, they therefore go on to lay against him a charge against the law of the Romans, so as the more to urge him on to put Christ to death. And first they set forth the danger threatening Pilate if he should release Christ; secondly they assign the reason, where it says, "whoever makes himself a king speaks against Caesar." He says, then, that after Pilate sought to release Christ, the Jews cried out, saying: "if you release this man, who makes himself a king, you are not a friend of Caesar" — that is, you will lose his friendship. For it often happens that men suppose of others what they themselves suffer. And because it is said of them above, in chapter 12:43, that "they loved the glory of men more than the glory of God," therefore they also supposed of Pilate that he would prefer the friendship of Caesar to the friendship of justice — although the contrary ought to be done. Psalm 117:9: "It is good to trust in the Lord rather than to trust in princes." Hence also the Philosopher holds that truth is to be honored above friendships. Now they add the reason for the imminent danger: "for everyone who makes himself a king speaks against Caesar." For this is the nature of earthly power, that one power cannot bear the partnership of another; and therefore Caesar would not suffer another to rule. Ecclesiasticus 7:4: "Seek not of a man to be made a leader, nor of a king the seat of honor."

Here the Evangelist deals with the condemnation of Christ, concerning which he touches on three things: first, the place; secondly, the time, where it says "now it was the Preparation," etc.; thirdly, the manner, where it says "and he said to the Jews." As to the first, he first sets down the motive of the condemnation, saying that when Pilate had heard these words he feared the more; for he could not so easily hold in contempt Caesar, the author of his own power, as he could the law of a foreign people; and therefore it says, "and he brought Jesus out." But he is moved on their account in vain, because he was not such a one. For Christ could not be believed to aspire to a kingdom from purple robe, nor from diadem, nor from scepter, nor from chariot, nor from soldiers such as he might have had. He himself always sat alone with his disciples, poor in food, in dress, and in dwelling. But, as it is said in Proverbs 28:1: "the wicked man flees when no one pursues"; Psalm 52:7: "they trembled for fear where there was no fear"; Ezekiel 2:6: "therefore, fear them not, neither be afraid of their words... and be not dismayed at their countenances."

Secondly, he sets down the place, saying, "and he sat down on the judgment seat" (pro tribunali). The tribunal is the seat of a judge, just as the throne is of a king and the chair of a master; Proverbs 20:8: "the king that sitteth on the throne of judgment scattereth away all evil with his look." And it is called tribunal because among the Romans the tribunes decided particular cases, so called from the tribes over which they were set. And it says "pro tribunali," that is, before the tribunal, for among the Greeks this preposition "pro" is the same as "before" or "in" in Latin. And this tribunal was in a place called Lithostrotos, that is, a pavement of stones. For "lithos" in Greek is the same as "stone"; for the place where Pilate sat upon the judgment seat was paved with various stones. And the same place is called in Hebrew Gabbatha, that is, a hill, or an elevation from a heaping together of stones.

Now he describes the time of the condemnation, saying, "now it was the Preparation" — that is, the preparation of the Passover — "about the sixth hour." Now it should be known that among the Jews the Sabbath day was, in a certain respect, more solemn than any other feast, inasmuch as, out of reverence for that day, they did not prepare their food on that very day, but on the sixth day preceding; hence the sixth day (Friday) of this season was, from this, called the Preparation. And this has its origin from the fact that it is said in Exodus 16:23 and following, that on the Sabbath they were not to gather manna, but on the sixth day they were to gather double; in which they deferred to no other feast. Hence, although the present sixth day was solemn among them, yet on it they prepared food for the following Sabbath day.

But it adds, "and it was about the sixth hour" — which seems contrary to what is said in Mark 15:25: "and it was the third hour, and they crucified him." But it is agreed that he sat upon the judgment seat before Christ was crucified. But to this there is a twofold response, according to Augustine. The first and better is that Christ was crucified in a twofold manner: first, by the tongues and voices of the Jews saying, "crucify, crucify him"; secondly, by the hands of the soldiers, who crucified him. Hence the Jews, because they wished to lay the crucifixion upon the Gentiles — Mark, who wrote his Gospel for the Gentiles, laid it upon the Jews, saying that Christ was crucified at that moment when the Jews cried out, "crucify, crucify him," which was at the third hour. But John, who follows the order of time, says it was about the sixth hour: for when Christ was on the cross, it was already at the end of the fifth hour and the beginning of the sixth hour, in which darkness fell for three hours, namely, up to the ninth hour. Hence, because the sixth hour had not yet begun, he says "about the sixth hour."

The second response is that "the Preparation" means the preparation of the Passover; but our Passover, Christ, has been sacrificed: hence the preparation of the Preparation-day is the preparation of the immolation of Christ, of which it was the sixth hour, and not of the day, because the beginning of this preparation was the ninth hour of the night, when, Christ having been seized, they said, "he is guilty of death." Hence if we add to the three remaining hours of the night the three hours of the day when Christ was crucified, it is manifest that it was in the sixth hour of the Preparation, that is, of the preparing, that he was crucified, although it was the third hour of the day, as Mark says. And certainly it is fitting that he should be crucified in the sixth hour, because by the cross he repaired man, who was formed on the sixth day, and in the sixth age.

Now he describes the manner and order of the condemnation, saying, "and he said to the Jews: behold your king," and so on. Here it should be noted that Pilate still wished to set him free, although the fear of Caesar urged him on. And therefore, first, Pilate's effort to set Christ free is set down; secondly, his consent to have him crucified is added, where it says, "then therefore he delivered him to them to be crucified." As to the first, first Pilate's effort is set down; secondly the malice of the Jews, where it says, "but they cried out." He says, then, that after he sat upon the judgment seat, he said to the Jews, as it were with a certain indignation, "behold your king," as if to say: it is a wonder that you dread having this man as king, so humbled and abject as he is; for a kingdom is coveted only by the rich and the powerful, but he is not such a one, since, as is said in Psalm 87:16, "I am poor, and in labors." But not even this softens the malice of the Jews. Moved by boundless hatred, they cried out, and, doubling their abundance of malice, said, "away with him, away with him, crucify him" — thereby also intimating, by this very thing, that they could not even bear to look upon him. Job 21:14: "they said to God: depart from us, we desire not the knowledge of thy ways"; Wisdom 2:15: "he is grievous even to behold." And therefore they add: "let us condemn him to a most shameful death" — which is the same as "crucify him."

Here it is shown how Pilate strives to set him free through the reproach of the Jews. And first is set down Pilate's effort, saying, "shall I crucify your king?" As if to say: if you are not moved by his lowliness, your own reproach ought to move you — namely, that I should crucify him who aspired to your kingdom, which is a very great disgrace if it be done by strangers. Secondly is set down the obstinacy of the Jews, whence it says, "the chief priests answered: we have no king but Caesar" — in which they submitted themselves to perpetual servitude, refusing the dominion of Christ; and therefore, to this very day, being estranged from Christ, they have been made the servants of Caesar and of earthly power. 1 Kings 8:7: "they have not rejected thee, but me, that I should not reign over them"; Jeremiah 2:13: "they have forsaken me, the fountain of living water, and have digged to themselves cisterns, that can hold no water."

Consequently, Pilate's consent to the killing of Christ is set down; whence it says, "then therefore he delivered him to them" — that is, to the Jews, who were thus subject to the power of the Romans and to their will — "to be crucified": against his own counsel. Exodus 23:2: "thou shalt not follow the multitude to do evil"; Job 9:24: "the earth is given into the hand of the wicked"; Jeremiah 12:7: "I have given my beloved soul into the hands of her enemies."

Here the Evangelist deals with the crucifixion of Christ, and first the ignominy of the cross is set down; secondly he narrates the consequences of the crucifixion, where it says, "and Pilate also wrote a title." Now he describes the ignominy of the cross with respect to the condition of those who crucified him, with respect to the manner of leading him forth, with respect to the place, and with respect to the company. The condition of those who crucified him is described, in that they were soldiers; whence it says, "and they took Jesus," and so on. Soldiers indeed in deed, for there follows, "the soldiers therefore, when they had crucified him"; but the Jews in intent, because they themselves brought it about, and whatever was done, they extorted. By this it is signified that the Jews were to lose the benefit of the cross of Christ, and the Gentiles were to obtain it; Matthew 21:43: "the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof."

Now the manner of leading him was ignominious, whence it says, "and bearing his cross for himself"; for death by the cross was ignominious, whence it is said in Deuteronomy 21:23: "cursed is every one that hangeth on a tree." And therefore, avoiding the sign of the cross as something profane, and unwilling even to touch it, they laid the cross upon Jesus once he had been condemned. Whence it says, "and bearing his cross for himself." But against this: it is said in Matthew 27:32 that they compelled a certain Simon, coming from the country, to carry the cross. Response: it must be said that Christ carried it from the beginning; but while he was going along, they found him fit for the purpose. Nor is this without mystery, for he himself was the first to bear the suffering of the cross, and afterward others, and especially the foreign Gentiles, in imitation of him. 1 Peter 2:21: "Christ suffered for us, leaving you an example"; Matthew 16:24: "if any man will come after me, let him deny himself, and take up his cross, and follow me."

But this, that Christ carried his own cross, although to the impious and unbelieving it is a great mockery, is nevertheless to the faithful and pious a great mystery. 1 Corinthians 1:18: "the word of the cross, to them indeed that perish, is foolishness; but to them that are saved," that is, to us, "it is the power of God." Christ carries the cross as a king his scepter, as a sign of the glory which is the universal dominion over all things. Psalm 95:9: "the Lord shall reign from the wood"; Isaiah 9:6: "and the government is upon his shoulder, and his name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace." He carries it as a victor his trophy of victory. Colossians 2:15: "despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself." Likewise, as a teacher, he carries a candlestick, upon which the lamp of his teaching was to be placed, because the word of the cross is, to the faithful, the power of God: Luke 11:33: "no man lighteth a candle, and putteth it under a bushel, but upon a candlestick, that they who come in may see the light."

Now the place of the passion was ignominious in two respects: first, because it was outside the city, whence it says, "he went forth to the place which is called Calvary," namely, outside the walls of the city; Hebrews 13:12: "wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate." And this for two reasons: first, that he might show that the power of his passion was not to be confined within the borders of the Jewish nation; secondly, that he might show that whoever wish to obtain the fruit of the passion must go forth from the world, at least in affection. Whence in the same place the Apostle immediately adds: "let us go forth therefore to him without the camp." Secondly, because it was the lowest of places, whence it says, "to the place which is called Calvary." Psalm 87:5: "I am counted among them that go down into the pit."

And indeed some, according to Chrysostom, say that in that place, which was called Calvary, Adam died and was buried; whence it was called Calvary from the skull (calvaria) of the first man, so that just as death there reigned, so there Christ might set up his trophy. But, as Jerome says, an interpretation of this kind is agreeable and soothing to the ears of the people, yet not true, because Adam was buried in Hebron: Joshua 14:15: "Adam the greatest among the Enacim was laid there." And therefore it must be said that outside the gate of Jerusalem there was a place where the heads of the condemned were cut off; whence this place took the name of Calvary on account of the shaved (decalvata) heads of the condemned, or of those brought there, lying there.

The company, moreover, and fellowship of the passion indicate its ignominy, because along with him they crucified two others, namely thieves, as is said in Luke 23:33. And it says, "on this side and on that," that is, one on the right hand and the other on the left, "and Jesus in the midst." But observe that Christ, even in his passion, stands in the middle. But this, as far as the intention of the Jews was concerned, was done to him for his ignominy, namely, that the cause of his death might be judged similar to the cause of the death of the thieves. Isaiah 53:12: "and he was reputed with the wicked." But if the mystery be considered, this pertains to the glory of Christ, for by this it is shown that Christ, through his passion, merited judiciary power. Job 36:17: "thy cause hath been judged as that of the wicked, but thou shalt receive judgment and cause." Now to hold the middle place is proper to a judge; whence also, according to the Philosopher, to go to a judge is to go to the middle. And therefore he is placed in the middle, and one is on the right and the other on the left, because in judgment he will indeed set the sheep on the right hand, and the goats on the left. Whence the thief on the right, who believed, is set free, and the other on the left, who mocked, is condemned.

After the Evangelist has treated of Christ's crucifixion, here he treats of the things that follow upon it: first, of the things that follow the crucifixion with regard to Pilate; second, with regard to the soldiers, where it says, "The soldiers therefore, when they had crucified him, took his garments"; third, with regard to the friends standing by, where it says, "Now there stood by the cross of Jesus his mother," and so on. Now three things are set down pertaining to Pilate: namely, the inscribing of the title, the reading of the title, and the preservation of the title.

As to the first, two things are set down. First, the inscribing of the title, whence he says, "And Pilate wrote a title also, and he put it upon the cross." And this was fitting enough, that at least by this he might avenge himself upon the Jews, showing their malice, in that they had risen up against their own king. Yet it also fits the mystery; for just as in triumphs a title was placed upon the trophy showing forth the victory, because men wished to celebrate the memory of themselves — Genesis 11:4: "Let us make our name famous before we be scattered abroad into all lands" — so did he ordain that a title be inscribed upon the cross, that his passion might be held in memory: Lamentations 3:19: "Remember my poverty, and my transgression, the wormwood and the gall."

Second, the tenor of the title is set down: "And it was written: Jesus of Nazareth, the king of the Jews." These three words indeed fit well the mystery of the cross. For that he says "Jesus," which is interpreted "savior," fits the power of the cross, through which salvation was made for us; Matthew 1:21: "Thou shalt call his name Jesus, for he shall save his people from their sins." But that he says "of Nazareth," which is interpreted "flowering," pertains to the innocence of the one who suffers; Song of Songs 2:1: "I am the flower of the field, and the lily of the valleys"; Isaiah 11:1: "and a flower shall rise up from his root." But that he says "king of the Jews" pertains to power, to the dominion which he merited from his passion. Philippians 2:9: "Wherefore God also hath exalted him"; Jeremiah 23:5: "The Lord shall reign, and shall be wise"; Isaiah 9:7: "He shall sit upon the throne of David, and upon his kingdom."

But since through the cross he is not only king of the Jews but also of the Gentiles — whence in Psalm 2:6, when he had said, "But I am appointed king by him," he adds, "Ask of me, and I will give thee the Gentiles for thy inheritance" — why then did he write only "king of the Jews"? Response: it must be said that the Gentiles were brought into the richness of the olive as a wild olive, Romans 11:17. And just as the wild olive becomes a partaker of the richness of the olive, but the olive does not become a partaker of the bitterness of the wild olive, so the Gentiles converted to the faith are said to become spiritually Jews confessing, not by circumcision of the flesh, but of the spirit; and therefore by what is said, "king of the Jews," the converted Gentiles also are understood.

Consequently, when he says, "This title therefore many of the Jews did read," he treats of the reading of the title. And first the reading of the title is set down, for "many of the Jews read this title" — by which it is signified that more are saved by faith, by reading of Christ's passion, than of those who saw it. Below, in the second-to-last chapter, 31: "But these things are written, that you may believe." Second, the facility for reading is set down, and this is twofold. One is from the nearness of the place: for the place where Jesus was crucified was near the city, to which many flocked; the other is from the multiplicity of the writing, because it was written in Hebrew, Greek, and Latin, so that no one would be ignorant of it, and because these three languages excelled above the rest. Hebrew indeed on account of the worship of the one God; Greek on account of wisdom; Latin on account of the power of the Romans. Whence these three peoples claim for themselves a dignity in the cross of Christ, as Augustine says.

In which it is signified that through the cross of Christ there had to be subjugated and converted the devout and religious, who are signified by the Hebrew language; the wise, who are signified by the Greek; the powerful, who are signified by the Latin. Or by the Hebrew it was signified that Christ had to have dominion over theological philosophy, which is signified by the Hebrew, because to the Jews was handed down the knowledge of divine things; by the Greek, over natural and philosophical philosophy, for the Greeks labored hard over the speculation of natural things; by the Latin, over practical philosophy, because among the Romans moral science flourished the most — so that thus every understanding might be brought into captivity unto the obedience of Christ, as is said in 2 Corinthians 10:5.

But the preservation of the title is set down when it says, "The chief priests of the Jews therefore said to Pilate," and so on. And first the effort of the Jews to destroy the title is set down, whence the chief priests of the Jews said to Pilate: "Write not, the King of the Jews; but that he said, I am the King of the Jews." For in this — in that "king of the Jews" is set down — is shown both a proclamation of Christ and a reproach of the Jews. For it is a disgrace to the Jews that they caused their own king to be crucified. But if it were set down: "because he said, I am the King of the Jews," this would have redounded to Christ's reproach, and would have indicated his guilt; and this they themselves intended — namely, that they might take away the fame of him crucified, from whom, while yet living, they had already taken away his life. Psalm 68:13: "They that sat in the gate spoke against me."

Second, the constancy of Pilate in preserving the title is set down, because Pilate, wishing to bring shame upon them, refused to change what he had decreed; whence it follows, "Pilate answered: What I have written, I have written." This did not happen by chance, but was long before disposed and prophesied by God. For certain Psalms are entitled thus: "Destroy not, for David, for the inscription of a title"; and this, Psalm 58, pertains especially to the passion, as is: "Deliver me from my enemies," and the two preceding: "Have mercy on me, O God, have mercy on me: for my soul trusteth in thee," and "If in very deed you speak justice." And therefore the chief priests cried out foolishly, because just as what the truth has said cannot be corrupted, so what Pilate wrote cannot be blotted out. For Pilate said, "What I have written, I have written," because the Lord, what he said, he said, as Augustine says.

Then, when he says, "The soldiers therefore, when they had crucified him, took his garments," he sets down the things consequent upon the crucifixion with regard to the soldiers: and first he sets down the division of the other garments; second, the casting of lots for the seamless tunic, where it says, "and the coat"; third, he brings in the prophetic foretelling, where it says, "that the Scripture might be fulfilled." He says therefore, "The soldiers, when they had crucified him, took his garments." From this we can gather two things: namely, the abjectness of Christ's death, in that they stripped him — a thing accustomed to be done only to persons cast off; and second, the rapacity of the soldiers, because they took his garments and made four parts, to every soldier a part. For this class of men is most rapacious; therefore John the Baptist said to them: "Do violence to no man... and be content with your pay," Luke 3:14; and Job 24:7: "They send men away naked, taking away their clothes."

As to the second, he says, "and the coat"; and first the description of the tunic is set down, second the casting of lots for it, where it says, "and they said, Let us not cut it." He says therefore, "and the coat," namely they took it along with those other garments. "Now the coat was without seam, woven from the top throughout." But he says that it was seamless, in order to show the reason for its not being divided. From which, as some say, the costliness of the tunic can be established. But Chrysostom, on the contrary, says that in saying this the Evangelist secretly insinuates the cheapness of the garment. For in Palestine there is a certain kind of garment made for the poor, woven out of many rags as it were one rag upon another: 2 Corinthians 8:9: "For you know the grace of our Lord Jesus Christ, that being rich he became poor for our sakes in all things."

Mystically, however, this can be referred to the mystical body of Christ; and thus the garments are divided into four parts because the Church is spread through the four parts of the world. Isaiah 49:18: "I live, saith the Lord, for thou shalt be clothed with all these as with an ornament, and as a bride thou shalt put them about thee." The seamless tunic, which is not divided, signifies charity, because the other virtues are not of themselves united, but are united through something else, inasmuch as they all agree in the last end, to which charity alone is joined. For even if faith points out the last end, and hope makes one tend toward it, nevertheless only charity joins one to it. Colossians 3:14: "But above all things have charity, which is the bond of perfection." It is said to be woven from the top, because charity is above all the other virtues. 1 Corinthians 12:31: "I show unto you yet a more excellent way"; Ephesians 3:19: "to know also the charity of Christ, which surpasseth knowledge, that you may be filled unto all the fullness of God." Or because charity is not in us from ourselves, but from the Holy Spirit. Romans 5:5: "The charity of God is poured forth in our hearts by the Holy Spirit, who is given to us." This can also be referred to the true body of Christ; and thus it is woven from the top, because Christ's body was formed by a higher power, namely that of the Holy Spirit. Matthew 1:20: "That which is born in her is of the Holy Spirit."

The casting of lots for the tunic is set down when he says, "They said therefore one to another: Let us not cut it, but let us cast lots for it, whose it shall be." For there is a certain lot that is divinatory; and this, because it has no necessity, is unlawful; and there is another that is divisory, and this, in worldly matters, is lawful, but not in spiritual matters — namely, that things which men are not able to divide by their own judgment, they commit to the judgment and counsel of God. Proverbs 16:33: "Lots are cast for a sign, but they are tempered by the Lord"; and of the same, 18:18: "The lot suppresseth contentions, and determineth even between the mighty." But against this it seems that in Matthew, chapter 27, it is said that they cast lots upon his garments. Response: it must be said that Matthew does not say that they cast lots over all the garments, but that while they were dividing the others, they cast a lot, namely over the tunic. Moreover Mark presses the point still further, saying, "they cast lots, what every man should take": therefore over all the portions. Response: it must be said, according to Augustine, that the words of Mark are to be understood and expounded thus: "they cast lots over them," that is, over some one of them — "what each should take," that is, which of them should take the tunic.

Consequently he sets down the prophecy of Scripture, when he says, "that the Scripture might be fulfilled." And first the prophetic foretelling is set down, in which the diligence of the prophet is noted, in that he foretold even certain incidental things to come which were to happen concerning Christ. It is also clear that the things foretold did not happen by chance. And therefore he said, "that the Scripture might be fulfilled" — namely consequently to what it had said in Psalm 21:19: "They parted my garments" — he does not say "garment," because there were several — "and upon my vesture," that is, upon the tunic, "they cast lots." Second, the fulfillment of the prophecy is set down, because "the soldiers indeed did these things": by which it is given to be understood that divine Scripture is fulfilled even in the smallest particular, Matthew 5:18: "One iota or one tittle shall not pass from the law, till all things be fulfilled"; Luke, last chapter, 44: "All things must needs be fulfilled which are written in the law, and in the prophets, and in the psalms, concerning me."

Then, when he says, "Now there stood by the cross of Jesus his mother, and his mother's sister," etc., the third consequent thing is set down, with regard to the friends: and first the presence of the women standing by is set down; second, Christ's careful solicitude concerning his mother, where it says, "When Jesus therefore had seen his mother," etc.; third, the ready obedience of the disciple, where it says, "and from that hour the disciple took her to his own." Now the women standing by the cross are described as three: namely, his mother, and his mother's sister Mary of Cleophas, and Mary Magdalene.

But it must be noted that, although the other Evangelists make mention of many women standing by Christ, none makes mention of the Blessed Virgin, except John: whence from the narration of both a twofold doubt arises. The first, because Matthew and Mark say that the women stood afar off, whereas John says that they stood by the cross. To this it could be said that the women whom Matthew and Mark mention were different from those whom John mentions. But against this stands the fact that Mary Magdalene is numbered among the women whom Matthew and Mark mention, and also John. And therefore it must be said that these and those are to be understood as the same women; nor is there any contradiction in this. For "near" and "afar off" are said relatively; and nothing prevents a thing from being said, in one respect, to be far off, and in another respect, to be near. He says they were near, because they were in his sight; but far off, because there were persons in between him and the women. Or it can be said that from the beginning of the crucifixion they stood near him, so that he could speak to them; but afterward, when a multitude of mockers came upon the scene, they withdrew and stood far off. Whence John narrates what happened first, the others what happened afterward.

The second question is that John mentions Mary of Cleophas, but Matthew and Mark, in her place, Mary the mother of James, who was called the wife of Alphaeus. But to this it must be said that the Mary of Cleophas whom John names is the same as the wife of Alphaeus whom Matthew names. For she had two husbands, namely Alphaeus and Cleophas. Or it can be said that Cleophas was her father. But the fact that the women stood by the cross while the disciples had fled, having left him, commends the devout constancy of the women. Job 19:20: "My bone hath cleaved to my skin, my flesh being consumed": as if, namely, the disciples, who are signified by the flesh, had withdrawn, while the women, who are understood by the skin, clung close.

Consequently his solicitude toward his mother is set down, where it says, "When Jesus therefore had seen his mother," etc.; and first the solicitude is set down as to the care of the disciple, whom he entrusted to his mother; second, as to the care of the mother, whom he committed to the disciple, where it says, "Then he saith to the disciple: Behold thy mother." As to the first, he says, "When Jesus therefore had seen his mother, and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son"; as if he were to say: "Until now I have had care of thee, and have been mindful of thee; I leave this one to thee." In which the dignity of John is shown.

But note that above, in chapter 2:3, when his mother said, "They have no wine," etc., he said, "My hour is not yet come" — namely, the hour of the passion, in which I shall suffer according to that which I have received from thee; but when that hour shall come, then I shall acknowledge thee. Whence now also he acknowledges her as mother. But to work miracles does not belong to me according to what I have received from thee, but according to what I have from the Father, the paternal generation, namely according as I am God. And note, according to Augustine, that Christ, hanging on the cross, held himself as a master in the teacher's chair. Whence he also teaches us to come to the aid of our parents when they are in need, and to have care of them, as is said in Exodus 20:12: "Honor thy father and thy mother"; and 1 Timothy 5:8: "If any man have not care of his own, and especially of those of his household, he hath not the faith, and is worse than an infidel."

But against this is what is said in Luke 14:26: "If any man come to me, and hate not his father, and mother, and wife, and children, yea, and his own life also, he cannot be my disciple." Response: it must be said that just as the Lord commands that parents be hated, so too our own soul — in which he has commanded that we love nature and hate iniquity, and whatever turns us away from God. And thus we ought to sustain our parents, to love and revere them, as regards nature; but to hate them as regards vices, and as regards that whereby they turn us away from God. As to the second, he says to the disciple, "Behold thy mother," namely that this one should serve her as a son serves his mother, and that mother should love him as a mother loves her son.

Consequently, when he says, "And from that hour, the disciple took her to his own," the obedience of the disciple is set down. And according to Bede, it must be said "to his own," and thus the sense is: "the disciple," namely John, "took her," namely the mother of Jesus, "to his own," that is, as his own mother. But, according to Augustine, as it is also found in the Greek, it must be said "to his own things": not indeed his estates, for he was of the number of those who had said, "Behold, we have left all things"; for it is said in Matthew 4:20 that James and John, having left all things, followed Jesus; but "to his own," namely his duties, by which he attended upon her diligently and reverently.

After treating of the crucifixion and what follows upon it, here the Evangelist narrates the venerable death of Christ, and first he sets down the opportune moment of his dying; second he describes his death, at the words "and bowing his head, he gave up the ghost"; third he sets forth the wounding of the dead body, at the words "the Jews therefore, because it was the parasceve, that the bodies might not remain upon the cross on the sabbath day... besought Pilate that their legs might be broken." Now the opportune moment of dying is shown in this, that already all things were accomplished. Hence, concerning this accomplishment, first is set down Christ's knowledge of the accomplishment itself; second, that which remained to be accomplished is accomplished, at the words "when Jesus therefore had taken the vinegar," and so on.

He says, then, as to the first point, afterward — that is, after all the things that have already been set down — Jesus knowing that all things were accomplished, namely, the things which the prophets and the law had foretold of him. Luke, last chapter, 44: "all things must needs be fulfilled which are written in the law and the prophets and the psalms concerning me." Psalm 118:96: "I have seen an end of all perfection." But because there was still something else foretold in Scripture that remained to be accomplished, he therefore adds, that the Scripture might be fulfilled, he said, "I thirst." And here first is set down the word which Christ uttered; second, the opportunity for fulfilling what he asked; third, the ministering of that which he did not desire. He says, then, "that the Scripture might be fulfilled." Here it must be known that the word "that" is not used causally, but consecutively. For he did not ask this in order that the Scripture — that is, of the Old Testament — might be fulfilled; rather, those things were spoken because they were to be accomplished through Christ. For if we should say that Christ did this because the Scriptures had foretold it, it would follow that the New Testament existed for the sake of the Old and its fulfillment, whereas the contrary is the case. Thus, then, those things were foretold because they were to be fulfilled through Christ.

Now by the fact that he says "I thirst," he shows that his death was true, not merely apparent. Likewise is shown his burning desire for the salvation of the human race. 1 Timothy 2:4: "he will have all men to be saved"; Luke 19:10: "the Son of man is come to seek and to save that which was lost." Now we are accustomed to express vehement desire by means of thirst; Psalm 41:3: "my soul hath thirsted after the living God." The opportunity for fulfilling what he asked is shown from this, that "a vessel was set there, full of vinegar." By this vessel, then, is signified the synagogue of the Jews, which had degenerated from the wine of the patriarchs and prophets into vinegar, that is, into the malice and cruelty of the priests. The ministering, moreover, is set down: because "they, putting a sponge full of vinegar," offered it "to his mouth." From which arises a literal question, namely, how they offered the sponge to the mouth of Christ, hanging on high. But this is resolved by Matthew 27:48, because they put it upon a reed. Or, according to some, they put it upon hyssop, which was large, whence it is also called a reed by Matthew. Mystically, moreover, by these three things are signified three evils that were in the Jews: namely, envy through the vinegar, deceit through the hollowness of the sponge, malice through the bitterness of the hyssop. Or hyssop signifies the humility of Christ, which is an herb that cleanses the breast, which is especially cleansed through humility. Psalm 50:9: "thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed."

The final accomplishment is set down when he says, "when Jesus therefore had taken the vinegar, he said: it is consummated" — which can be referred either to the accomplishment of his death, Hebrews 2:10: "it was fitting that the author of their salvation be perfected, unto glory, through his passion"; or likewise to the accomplishment of the sanctification which is through his passion and cross, Hebrews 10:14: "for by one oblation he hath perfected for ever them that are sanctified"; or to the accomplishment of the Scriptures, Luke 18:31: "all things shall be accomplished which are written by the prophets concerning the Son of man."

Consequently, when he says "and bowing his head, he gave up the ghost," the Evangelist describes the death of Christ. And first is set down the cause of his death: because "bowing his head." For it must not be understood that because he gave up the ghost, he therefore bowed his head; but rather the contrary: for the bowing of the head signifies the obedience for the sake of which he underwent death. Philippians 2:8: "he became obedient unto death." Second is set down the power of the one dying: because "he gave up the ghost," namely, by his own power. Above, chapter 10:18: "no man taketh it away from me; but I lay it down of myself." For, as Augustine says, no one has it so much in his power to sleep when he wills, as Christ had to die when he willed.

But it must be noted that from this, that he "gave up the ghost," some say that there are two souls in man: namely, the intellectual soul, which they call the spirit, and another, the animal soul — that is, the vegetative and sensitive soul — which animates the body, and is especially called the soul. Hence they say that Christ gave up only the intellectual soul. But this is false: both because to hold that there are two souls in man is counted among the errors in the book On Ecclesiastical Dogmas; and because, if he had given up the spirit while the soul yet remained, he would not have died. Since, therefore, the spirit in man is nothing other than the soul, it must be said that he gave up the ghost, that is, the soul. By this also is excluded the error of certain ones who say that the souls of the dead do not go immediately after death to Paradise, or to Hell, or to Purgatory, but remain in their tombs until the day of judgment. For the Lord immediately gave up his spirit to the Father: by which it is given to be understood that the souls of the just are in the hand of God — Wisdom 3:1.

Here is set down the wounding of the body of Christ, and first is set down the narration of the wounding; second, the certainty of the narration, at the words "and he that saw it hath given testimony." Concerning the first he does three things. First is set down the effort and intention of the Jews; second, the fulfillment of that effort with respect to a part; third, how this was fulfilled in Christ. He says, then, as to the first, that the Jews, because it was the parasceve, that the bodies might not remain upon the cross on the sabbath day... besought Pilate that their legs might be broken, and that they might be taken away. For it must be known that, as is found in Deuteronomy 20:22 and following, it was commanded in the law that the corpses of those hanged for crimes should not be left hanging until morning, lest the land be polluted; and also to blot out the disgrace of those who were hanged, for a death of this kind was reckoned most base. Hence it is said in the same place: "cursed is every one that hangeth on a tree," namely, with the curse of punishment. Although, indeed, the inflicting of this punishment was no longer in the power of the Jews, nevertheless, as far as was in them, they strove to carry it out. And therefore, because it was the parasceve, that the body of Christ and also of the others should not remain on the cross on the day of the sabbath, which was very solemn, and, on account of the sabbath itself, was in the feast of unleavened bread, they besought Pilate that their legs might be broken and that they might be taken away. These, indeed, are diligent in small things for the keeping of the law, but in great things they showed contempt — Matthew 23:24: "straining out a gnat, and swallowing a camel."

Now how this was fulfilled in part he adds: "the soldiers therefore came: and the first indeed" — namely, of the robber, to whom they first came — "they broke his legs, and of the other that was crucified with him," namely, Jesus — in which their cruelty is shown. Micah 3:3: "who have eaten the flesh of my people." But what is this that he adds: "but after they were come to Jesus, when they saw that he was already dead, they did not break his legs"? Was he not crucified in the middle? The response must be given that each of the two soldiers came to break the legs of one robber apiece; when these had been broken, one from one side and the other from the other, they came to Jesus. Whence from there is signified the occasion of the wounding, because when they had seen that he was already dead, "they did not break his legs." But that they might be assured of his death, "one of the soldiers with a spear opened his side." And significantly he says "opened," not "wounded"; because through this side, the door of eternal life is opened to us. Apocalypse 4:1: "after this I saw a door opened." This is the door in the side of the ark, through which the animals not to perish in the flood entered — Genesis 7. But this door is the cause of salvation, whence "immediately there came out blood and water" — which is exceedingly miraculous, that from the body of one dead, in which the blood is congealed, blood should come forth. But if someone should say that this happened on account of some heat which yet remained in the body, still the flow of water cannot be denied to be miraculous, since the water that came forth was most pure. This indeed was done that Christ might show what he was, namely, true man. For in man there is a twofold composition: one, namely, from the elements, another from the humors. One of the elements is water; and among the humors, blood is the chief. Likewise this was done to show that through the passion of Christ we obtain full cleansing, namely, from sins and from stains. From sins indeed through the blood, which is the price of our redemption. 1 Peter 1:18: "you were not redeemed with corruptible things as gold or silver, from your vain conversation; but with the precious blood, as of a lamb unspotted and undefiled, of Christ." From stains, indeed, through the water, which is the laver of our regeneration. Ezekiel 36:25: "I will pour upon you clean water, and you shall be cleansed from all your filthiness"; Zechariah 13:1: "there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman." And therefore these two things belong especially to two sacraments: the water to the sacrament of Baptism, the blood to the Eucharist. Or, each pertains to the Eucharist, because in the sacrament of the Eucharist water is mixed with wine; although water does not belong to the substance of the sacrament. This also fits the figure: because just as from the side of Christ sleeping on the cross flowed blood and water, by which the Church is consecrated, so from the side of Adam sleeping was formed the woman, who prefigured the Church itself.

Here is set down the certainty of the narration, and first from apostolic testimony; second from the prophecy of Scripture, at the words "for these things were done, that the scripture might be fulfilled." Concerning the first he does three things. First he describes the fitness of the witness: because "he that saw it hath given testimony" — that is, John himself. 1 John 1:3: "that which we have seen and have heard, we declare unto you." Second he adds the truth of the testimony, because "his testimony is true." Romans 9:1: "I speak the truth, I lie not"; above, chapter 8:32: "you shall know the truth, and the truth shall make you free." Third he asks for faith: "and he knoweth that he saith true; that you also may believe"; below, chapter 20:31: "but these are written, that you may believe," and so on.

And it is not only from apostolic testimony that this is made certain, but there is added the prophecy of Scripture; hence he says "for these things were done, that the scripture might be fulfilled" — where the word "that" is to be taken consecutively, as has already been said above. And he sets down two authorities of the Old Testament. One, which is referred to what he said, "they did not break his legs," and so on, and is found in Exodus 12:46: "you shall not break a bone thereof" — namely, of the paschal lamb, which prefigured Christ. For, as is said in 1 Corinthians 5:7: "Christ our pasch is sacrificed." Therefore it was ordained by God that the bones of the paschal lamb should not be broken, that it might be given to be understood that the strength of the true and undefiled Lamb, Jesus Christ, was in no way to be shaken by his passion. Hence the Jews thought, through his passion, to destroy the power of Christ's teaching; but rather it was strengthened. 1 Corinthians 1:18: "the word of the cross, to them indeed that perish, is foolishness; but to us it is the power of God." Therefore above, at chapter 8:28, he said: "when you shall have lifted up the Son of man, then shall you know that I am he."

The second authority is referred to what he said, "with a spear opened his side," and is found in Zechariah 12:10: "they shall look upon him whom they pierced" — where our text has: "they shall look upon me, whom they have pierced." Whence if we join the word of the prophet, it is manifest that Christ crucified is God. For that which the prophet says in the person of God, the Evangelist attributes to Christ. "They shall look," he says, upon him coming to judgment: Apocalypse 1:7; or "they shall look" upon him, converted through faith, and so on.

After the Evangelist has treated of the crucifixion and death, here he treats of the burial of Christ, and first is set down the capacity and permission for burying; second, the care taken in procuring the body, at the place "he came therefore, and took the body of Jesus"; third is set down the place of burial, at the place "now in the place where he was crucified there was a garden," etc.; fourth is set down the burial itself, at the place "there therefore ... they laid Jesus."

He says therefore, "after these things," namely the passion and death, "Joseph of Arimathea besought Pilate" — Arimathea being the same as Ramatha, as is found in 1 Kings 1:19 — "because he was a disciple of Jesus": not of the twelve, but of the many other believers, since all believers were from the beginning called disciples. But he was hidden for fear of the Jews, as were also many others, but before the passion. Above, John 12:42: "Nevertheless many of the rulers believed in him; but because of the Pharisees they did not confess it, that they might not be cast out of the synagogue." Whence it is clear that where the disciples lost their confidence, hiding after the passion, this man took up confidence by rendering public service. This man, I say, besought Pilate that he might take away the body of Jesus, namely from the cross, and bury it, because according to human laws, the bodies of the condemned were not to be buried without permission. And Pilate permitted it, because Joseph was noble and familiar to him. Whence in Mark 15:43 it is said that he was a decurion.

As to the second point, he says, "he came therefore, and took the body of Jesus": where the care taken in procuring the body is treated, and first is set down the material for procuring the body; second is set down the procuring itself, at the place "and they took the body of Jesus." The material for procuring the body was a mixture of myrrh and aloes, which Nicodemus procured in a great quantity. And therefore he makes mention of two: first of Joseph, who carried the body; second of Nicodemus, who brought the spices. Now this Nicodemus was he who came to Jesus by night, namely before the passion, as is found above, John 3:1. And he recalls this for the reason that he had said of Joseph that he was hidden for fear of the Jews, so as to show that this man too, who was a hidden disciple, has now become open — but not yet having true faith concerning the resurrection, since he brought myrrh and aloes, as though his body needed to be protected from corruption: of which Scripture says, "Thou shalt not give thy holy one to see corruption" (Psalm 15:10). Mystically, however, it is given to be understood by this that we ought to store up Christ crucified in our heart with the bitterness of penance and of the passion. Song of Songs 5:5: "My hands dropped with myrrh."

Having therefore the material of the preparation, the preparation itself is set down: whence he says, "and they took the body of Jesus," etc. Here a difficulty arises: because John says that they bound it with linen cloths, whereas in Matthew 27:59 it is said that they wrapped it in a linen sheet. I respond. It must be said, according to Augustine, that Matthew speaks of only one linen sheet, because he makes mention only of Joseph, and this one man carried one. But because John alone makes mention of Nicodemus, he therefore says "with linen cloths," because Nicodemus carried another. Or it must be said that we call "linen cloth" every cloth made of linen. But the body of Christ was wrapped in bands, just as is also read of Lazarus, because it was thus the custom of the Jews to bury. There was also placed a napkin at the head; and therefore John, embracing all these things, says "with linen cloths." But by the fact that they embalmed him with spices, we are admonished that in the offices of this piety the custom of each nation is to be observed.

The place of burial is designated next when he says, "now in the place where he was crucified there was a garden," etc. Here it is to be noted that Christ was taken in a garden, and suffered in a garden, and was buried in a garden: to signify that by the power of his passion we are freed from the sin which Adam committed in the garden of delights, and that through him the Church is consecrated, which is like a garden enclosed. And in this garden there was a new tomb. Now there is a twofold reason why he wished to be buried in a new sepulcher. One is literal, lest other bodies that might have been there be believed to have risen, and not Christ — or that all rose by an equal power. The other reason is that he who was born of an untouched virgin was fittingly buried in a new sepulcher: so that, just as in the womb of Mary there was no one before him and no one after him, so too in this tomb. Likewise, that it might be given to be understood that he is stored up through faith in a renewed soul. Ephesians 3:17: "that Christ may dwell, through faith, in our hearts."

Next, when he says, "there therefore, because of the parasceve of the Jews ... they laid Jesus," the burial is set down. "There therefore," that is, in the new tomb, "because of the parasceve of the Jews," since evening was already approaching, when on account of the sabbath it was not lawful to do any work. For he expired around the ninth hour, and on account of the procuring of the burial and the things that were necessary, nearly the whole day had run its course until evening. And because the tomb was near the place where he had been crucified, they laid Jesus there.