As for the objection that he caused or permitted him to be mocked: I say that he permitted the king to be mocked just as he permitted the innocent one to be scourged, so that he might satisfy the Jews with his punishments and humiliations and incline them to mercy.
42. Question III. But then the question arises: how did he dare to hand him over to death?
To this it must be said that he was terrified by fear lest he be accused before Caesar, and deceived by error, because he thought that the entire guilt belonged to the Jews, since he was laying hands on him at their request: hence it is said in Matthew twenty-seven that he took water and washed his hands and said: I am innocent; and the Jews took all the guilt upon themselves, hence they said: His blood be upon us and upon our children. But he erred, because one cannot consent to the death of an innocent person without sin.
43. Question IV. But since in Matthew twenty-seven it is said: They divided his garments, casting lots, it seems that they cast lots not only over the tunic but over all the garments; yet John speaks only of the tunic.
The same thing is said in Mark fifteen: They divided his garments, casting lots upon them, who should take what.
To this Augustine responds and says that "that passage in Matthew is understood as referring to the whole division of the garments, in the course of which they came to the tunic, over which they cast lots."
To that passage in Mark it must be said that this is the meaning: "they divided the garments first, then casting lots over the tunic, which remained or was left over, as to who should take it."
44. Question V. Likewise it is asked why the Lord thus commended his Mother, when above in chapter two he had responded so harshly: What is it to me and to you, woman?
Augustine responds, and it is found in the Gloss: "Because then, about to perform divine works, he repelled his Mother as though unknown; now he showed that the hour had come which he then foretold, in which, about to die, he acknowledges her from whom he had been born as a mortal, and suffering human things, with human affection he commends her to a human, and by his example teaches that care should be rendered to parents by devoted children." - The reason, moreover, why he commends her to John, on the part of the Lord is touched upon in the text, because he especially loved him; but on his own part it is passed over in silence; and the Saints say that it was "so that a virgin might guard the Virgin."
45. Afterward, Jesus knowing, etc. Above he treated of the passion; here he treats of the consummation of the passion, and there are here three parts. First, his consummation is stated with respect to the testimony of Scripture; second, with respect to the deed, there: And bowing his head; third, with respect to the effect, there: The Jews therefore, because it was the Preparation.
The consummation, therefore, of Christ's passion with respect to the testimony of Scripture is attended to in this, that around him all things should come to pass which had been foretold through the Prophets. And it is set forth in this order, namely: the intention of consummating, the consummation itself, the assertion of consummation.
46. (Verse 28). The intention of consummating, therefore, is indicated in what he says: Afterward, Jesus knowing that all things were now consummated, supply: which are written concerning the Son of man; but not fully, therefore he says now; that the Scripture might be fulfilled, that is, willing to perfectly fulfill the Scripture, which says in the Psalm: "In my thirst they gave me vinegar to drink"; he says: I thirst. And this was a sign of the weakness assumed and of the truth of his nature, against those heretics who said that he had not truly suffered. And indeed he said this not so much on account of need as for the fulfilling of Scripture.
47. (Verse 29). A vessel therefore was set there. Here is set forth the consummation itself, by which they gave him vinegar to drink, which indeed they had at hand; whence he says: A vessel therefore was set there full of vinegar; and they, placing a sponge full of vinegar around hyssop, that is, placing the sponge bound around hyssop, offered it to his mouth, by means of a reed, as is said in Matthew twenty-seven: "One of them running and taking a sponge filled it with vinegar and put it on a reed and gave him to drink."
48. (Verse 30). When therefore Jesus had received the vinegar. Here is set forth the assertion of consummation; whence he says: When therefore Jesus had received the vinegar, he said: It is consummated, namely, what had been written concerning me before the giving up of the spirit. Concerning this consummation, Luke eighteen: "All things shall be consummated which are written concerning the Son of man"; Hebrews five: "Being consummated, he became to all who obey him the cause of eternal salvation."
And bowing his head etc. Having set forth the consummation in the testimony of Scripture, here he sets forth the consummation in deed: and this consummation was in death, because the end of present sufferings is death: whence he says: Bowing his head, he gave up his spirit. Augustine: " He gave up his spirit, as one who had the power to lay down his life and to take it up again: and this by bowing his head. Who so falls asleep when he wills, as Christ died when he willed" ? Whence he offered up his spirit, as is said in Hebrews 5: " With tears and a loud cry offering " his spirit. And this was the consummation of the aforesaid, as is said in Hebrews 10: " By one oblation he has perfected forever those who are sanctified ": and in Hebrews 2: " It was fitting that he who had brought many sons into glory should perfect through suffering ".
49. The Jews therefore, because it was the Preparation. Here is set forth the consummation in the effect of the Passion, which indeed was in the opening of the side of Christ, from which flowed " blood and water, " whence the Sacraments have their efficacy, as the Gloss says. And four things are noted here, namely: the petition for the removal of the crucified, the breaking of the legs of the thieves, the opening of the side of Christ, and the confirmation of the testimony.
(Vers. 31.). The petition for the removal of the crucified was made by the Jews: and the reason is given, because on the following day was the great day of the Sabbath: on account of which he says: The Jews therefore, because it was the Preparation, that is, the day immediately before the Sabbath: that the bodies might not remain on the cross on the Sabbath, on account of the solemnity, namely: for that day of the Sabbath was a great day, because it fell within the solemnity of unleavened bread: they asked Pilate that their legs might be broken and they might be taken away. Augustine: " Therefore their legs were broken, so that they might die and be taken down from the wood, lest hanging on their crosses they should defile the great feast day with the horror of their prolonged torment ". Deuteronomy 21: " When a man has committed a sin worthy of death, and having been condemned to death is hanged on a gibbet, his body shall not remain on the wood, but shall be buried on the same day ".
50. (Vers. 32.). The soldiers therefore came. Here is noted the breaking of the legs of the thieves. The soldiers therefore came, at the petition of the Jews, and of the first indeed, namely the one to whom they first came, they broke the legs, because he was still alive; and of the other, who was crucified with him, supply: they broke the legs, and so they expired: so that they might thus be distinguished from the Lamb, whose bones were to be preserved whole, because he alone was whole from sin. They could say that word of Psalm 6: " Heal me, O Lord, for my bones are troubled ".
51. (Vers. 33.). But when they had come to Jesus. Here is noted the opening of Christ's side. And first he says why they did not break his legs, namely because he was dead: and this is what he says: When they saw that he was already dead, they did not break his legs: because they did this in order to hasten death. And the opening is added: whence he says:
52. (Vers. 34.). But one of the soldiers opened his side with a lance. Augustine: "Concerning this he does not say wounded, but opened, so that there a door might in a certain way be thrown open, whence the Sacraments of the Church flowed forth." And therefore it is added: And immediately there came out blood and water. Augustine: "This blood was poured out for the remission of sins; this water tempers the saving cup; it provides both a washing and a drink"; Apocalypse 1: "He washed us from our sins in his blood"; and Ephesians 5: "Christ loved the Church, cleansing her by the washing" etc.
53. (Vers. 35.). And he who saw etc. Here is indicated the fourth point, namely the confirmation of testimony. And he confirms this by his own testimony and by the testimony of Scripture: by his own, because he himself saw and was present: whence he says: And he who saw bore witness. And he approves the testimony, because it is true, whence: and his testimony is true: and because it is certain, whence: and he knows that he speaks the truth. And therefore he says: That you also may believe: because faith is more readily given to one who saw than to one who learned by report: Proverbs 12: "He who speaks what he knows is a judge of justice; but he who lies is a fraudulent witness"; and 1 John 1: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and our hands have handled, of the Word of life" etc.
Not only does he confirm this by his own testimony, but also by that of Scripture, whence he says:
54. (Vers. 36.). These things were done, that the Scripture might be fulfilled: You shall not break a bone of him, Exodus 12: and therefore they did not break his legs.
55. (Vers. 37.). And again another Scripture says: They shall look on him whom they pierced: Zechariah 12: "They shall look upon me, whom they have pierced";
and therefore it is true that the soldier opened his side. This Scripture has not yet been fully fulfilled, but will be on the day of judgment: Apocalypse 1: "Every eye shall see him, and those who pierced him." Chrysostom: "Let no one disbelieve nor look upon these things with shame: for those things which seem most reproachful are the foundations of our goods."