67. Question II. Likewise it is asked concerning Joseph's fear, whether it was good. — That it was not, it seems, because one's own salvation is to be loved more than worldly disgrace: therefore if he did not dare to confess the name of Christ on account of fear, the fear was evil.
But to the contrary it is said in Luke 23 that he was a good and just man.
I respond: That fear was not of iniquity, but of a certain natural weakness, by which a man fears shame: nor was it a fault, because he did not fear so much as to deny, as Peter did, but only not so much as to preach publicly: and this was not then of necessity, but of perfection. Ambrose: "What wonder, if a just man hides, when even the Apostles, the teachers of the just, were hiding?"
68. Question III. Likewise it is asked concerning the devotion of Nicodemus.
For it seems that he sinned: because, just as there is sin in stinginess, so there is sin in superfluous expenditure: but the pouring out of ointment was superfluous, because it was of no necessity or utility: and moreover so great an amount was not needed.
I respond that the devotion of Nicodemus is praised: nor was there waste, but devotion, as is said above in chapter 12: and just as a man cannot serve the Divinity too much, so no one can bestow excessive honor upon the body of Christ crucified for us. Therefore, even if it would have been excess regarding another, it was nevertheless not so regarding that most holy body.
As to the objection that he did not need it: it must be said that he believed he did need it, and this indeed was not a matter of praise, but of ignorance. But in this, that he believed him worthy of great honor and bestowed it upon him, his devotion is commended.
69. Question IV. But it is asked on the part of the Lord: since the Lord himself ought to have given us every form of perfection, and he himself teaches in Matthew 8 to despise burial: it seems that by his own disposition he ought to have had himself buried in a lowly place and contemptibly, just as he also suffered ignominiously.
I respond: It must be said that burial is to be despised by us on account of faith in the resurrection: because we believe that wherever our dust has been scattered, it will be gathered together by the Lord, nor will it escape the power of divine knowledge and might. But the burial of Christ was for establishing faith in our resurrection: for in this, that we believe our head has risen, we also believe that we shall rise. And therefore, so that his resurrection might be certain, he ought to have been buried in an open place and honorably, and also guarded by soldiers, to remove suspicion.
As to what he objects, that He ought to have given an example that we should not care about the lowliness of burial: it must be said that He ought to have given an example of conduct in such a way that He would not, however, prejudice the faith, so that humility and truth might advance together. Nevertheless, He sufficiently gave an example that one need not be concerned about burial. For if, while He lived, He did not care about the sufferings and disgrace of the body, He showed that after death one should care much less about the lowliness of a lifeless body.