24. Question VII. Likewise it is asked concerning what he says: He who delivered me to you has the greater sin.
This seems false, because the Jews sinned from ignorance: for they believed him to be a blasphemer and worthy of death: but Pilate knowingly killed an innocent man.
I respond: Both sinned, but the Jews more, because from malice, whereas Pilate from weakness and fear of Caesar.
And as to the objection that they acted in ignorance: it must be said that they were ignorant that he was God, but not that he was innocent: or if they were ignorant of both, it was from malice: hence Wisdom 2: Their malice blinded them.
25. Question VIII. Likewise it is asked concerning what he says, that Christ was condemned at about the sixth hour: because in Mark 15 it is said: And it was about the third hour of the day, and they crucified him.
Likewise, in Matthew twenty-seven it is said that darkness was made from the sixth hour until the ninth hour: therefore before the sixth hour he was judged.
Augustine responds: "At the third hour the Lord was crucified by the tongues of the Jews, at the sixth hour by the hands of the soldiers: so that we may understand that the fifth hour had passed, and something of the sixth had begun, when Pilate sat on the judgment seat: and while he was being led away, and the things narrated as having been done were being carried out, the sixth hour was completed, from which hour until the ninth the sun was darkened."
Victor responds differently, that the Lord was crucified at the middle hour between the third and the sixth: and because the extremes are named, and the middle often receives the name of the extremes, therefore Mark says the third hour, but John the sixth, not simply, but with a qualification: about the sixth.
26. Question IX. Likewise it is asked concerning this, that the Jews asked for the Lord to be crucified: why did they wish the Lord to be killed by that kind of death rather than another?
Chrysostom responds that "this was the most shameful death. Fearing therefore lest any memory of him should remain after him, they strive to lead him to a punishment declared accursed, not knowing that through obstacles the truth is exalted."
On God's part the reason was both a mystery, because we sinned by a tree, and an example, lest anyone should dread a shameful death, and a judgment, because it pleased God through the foolishness of preaching to save those who believe.
Third, concerning the passion of Christ two things are noted.
27. They took Jesus therefore. Above, the arrest and condemnation of Christ were treated; here his passion is treated: and this part is divided into two, because first it treats of the passion: second, of the consummation of the passion, at the words: After this Jesus knowing etc.
In the first part his passion is described with respect to four things which are indicated there. For first the vileness of the passion is described; second, the dignity of the sufferer, at the words: And he wrote also a title: third, the cruelty or greed of those crucifying, at the words: The soldiers therefore, when they had crucified: fourth, the fewness of those showing compassion, at the words: Now there stood by the cross.
The vileness of the passion therefore is described in the procession, in the place, in the kind of suffering, and in the company of those suffering.
28. (Verse 16). First therefore the vileness of the passion in the procession is noted in this, that he is led as a robber, and he himself carries his own punishment; therefore it says: They took Jesus therefore: the Psalm: "They received me as a lion ready for prey," namely the soldiers Jesus: they led him, as a criminal, namely outside the camp: on account of which in the last chapter of Hebrews: "Let us go forth to him outside the camp, bearing the reproach" of his cross.
29. (Vers. 17.). And bearing his own cross, on which, namely, he was to be punished as a robber. Then was fulfilled what had been said in Isaiah twenty-two: "I will place the key of David upon his shoulder"; and in Isaiah nine: "The government was placed upon his shoulder," because there he triumphed. On this Augustine says: "A great spectacle! But if impiety looks on, a great mockery; if piety, a great mystery."
He went out to the place which is called Calvary . Here the degradation is indicated by the place: because he suffered in that place where robbers and criminals were punished. For that place is called Calvary because there the heads of the condemned were stripped bare. For Calvary means the skull of the head stripped of flesh: in Hebrew Golgotha, that is, "the place of beheading."
30. (Vers. 18.). Where they crucified him. Here the degradation of the passion is noted from the kind of death, because it was the most degrading kind of death; Wisdom two: "Let us condemn him to a most shameful death."
And with him two others, on this side and on that, and Jesus in the middle. Here the degradation is noted from the company, because these two were robbers; whence Mark fifteen: "They crucify with him two robbers." Then was fulfilled what is said in Isaiah fifty-three: "And he was reckoned among the wicked." But he was placed in the middle to signify that he is the mediator: whence at his nativity he was in the midst of the animals, Habakkuk last chapter; and in his passion in the midst of robbers, because he is the true peace, Ephesians two.
31. Pilate also wrote a title. Here is noted the second principal point, namely the dignity of the one suffering, and it is indicated in the title, because the title was that of a king: and this title is described in this order: first, its inscription; second, the publication of the writing; third, the objection; fourth, its confirmation.
(Vers. 19.). The inscription of the title, therefore, is touched upon when he says: Pilate also wrote a title and placed it on the cross: Isaiah nineteen: "There shall be an altar of the Lord in the midst of the land of Egypt, and a pillar of the Lord near its border."
And note that a certain title is memorial, as for the dead; a certain one is proclamatory, as for a house; a certain one is triumphal: and this one is triumphal, whence it is to the praise of Christ and the reproach of the Jews, because, although he had been condemned as a robber, he was nevertheless not a robber but a king; and this the title declared: And it was written: Jesus of Nazareth, King of the Jews. Scripture approves this title: whence in Psalm two: "I have been appointed king by him over Sion, his holy mountain," etc. In this title Pilate describes him by name, when he says Jesus: Luke one: "You shall call his name Jesus"; by homeland, Nazarene: Luke two: "He went down with them and came to Nazareth"; by royal dignity, when he says king: Jeremiah twenty-three: "I will raise up for David a righteous branch, and a king shall reign."
According to Matthew, the title is called a cause: Matthew twenty-seven: "They placed over his head his written charge": because in that title it is indicated why he died, namely for the sake of saving, because Jesus, and for the sake of making us a kingdom for our God: Revelation five: "You are worthy, Lord God, to receive the book: because you were slain and have redeemed us for God in your blood and have made us a kingdom for our God."
32. (Verse 20.). This title therefore. Here is set forth the publication of the title: whence he says: Many of the Jews read it, because the place where Jesus was crucified was near the city: therefore many were reading, because many were gathering together, and not only Jews but also others: Isaiah thirty-four: "Search diligently in the book of the words of the Lord and read: not one of them was lacking." And it was written in Hebrew, Greek, and Latin, so that all might be able to read the title, because he was to be king of all, as it is said in Revelation nineteen, that he "is King of kings and Lord of lords"; therefore in three languages, because Deuteronomy nineteen: "In the mouth of two or three witnesses every word stands."