Chap. XVIII.—Of the Lord’s Passion, and that It Was Foretold.

When, therefore, Christ fulfilled these things which God would have done, and which He foretold many ages before by His prophets, incited by these things, and ignorant of the sacred Scriptures, they conspired together to condemn their God. And though He knew that this would come to pass, and repeatedly713    Subinde, “from time to time.”   said that He must suffer and be put to death for the salvation of many, nevertheless He withdrew Himself with His disciples, not that He might avoid that which it was necessary for Him to undergo and endure, but that He might show what ought to take place in every persecution, that no one should appear to have fallen into it through his own fault: and He announced that it would come to pass that He should be betrayed by one of them. And thus Judas, induced by a bribe, delivered up to the Jews the Son of God. But they took and brought Him before Pontius Pilate, who at that time was administering the province of Syria as governor,714    Legatus. This title was given, in the time of the Roman emperors, to the governors sent by them into the provinces. Pontius Pilate was procurator of Judæa, which was not a separate province, but a dependency of the province of Syria, which was at this time governed by Silanus.   and demanded that He should be crucified, though they laid nothing else to His charge except that He said that He was the Son of God, the King of the Jews; also His own saying,715    John ii. 19, 20. The forty-six years spoken of were not occupied with the rebuilding of the temple, which was completed in nine years, but with the additional works which Herod the Great and his successors were continually carrying on for the adorning and beautifying of the temple. See Prideaux. [I regret the loose references of the translator, and yet more that the inexorable demands of the press give me time to supply only the more important ones. See Connections, book ix. vol. ii. p. 394.]   “Destroy this temple, which was forty-six years in building, and in three days I will raise it up again without hands,”—signifying that His passion would shortly take place, and that He, having been put to death by the Jews, would rise again on the third day. For He Himself was the true temple of God. They inveighed against these expressions of His, as ill-omened and impious. And when Pilate had heard these things, and He said nothing in His own defence, he gave sentence that there appeared nothing deserving of condemnation in Him. But those most unjust accusers, together with the people whom they had stirred up, began to cry out, and with loud voices to demand His crucifixion.  

Then Pontius716    [It is probable, that, owing to the perpetual and universal recitation of the Creed, this unhappy name has been more frequently uttered and recalled to human memory than that of any other human being.]   was overpowered both by their outcries, and by the instigation of Herod the tetrarch,717    Herod Antipas the tetrarch of Galilee. According to St. Luke (xxiii. 15), Herod agreed with Pilate in declaring the innocency of Jesus.   who feared lest he should be deposed from his sovereignty. He did not, however, himself pass sentence, but delivered Him up to the Jews, that they themselves might judge Him according to their law.718    This statement requires some modification. Pilate did indeed say to the Jews, “Take ye Him, and judge Him according to your law;” but they declared that it was not lawful for them to put any man to death. The punishment was entirely Roman, the mode of death Roman, the executioners Roman soldiers. There were two distinct trials,—one before the Jewish Sanhedrim on a charge of impiety, the other before the Roman governor on a charge of treason.   Therefore they led Him away when He had been scourged with rods, and before they crucified Him they mocked Him; for they put upon Him a scarlet719    Punicei coloris. The colour was a kind of red, not purple. [It was mixed with blue, so as to be at once purple and in some reflections scarlet.]   robe, and a crown of thorns, and saluted Him as King, and gave Him gall for food, and mingled for Him vinegar to drink. After these things they spat upon His face, and struck Him with the palms of their hands; and when the executioners720    The quaternion of Roman soldiers who carried out the execution.   themselves contended about His garments, they cast lots among themselves for His tunic and mantle.721    De tunicâ et pallio. The “tunica” was the inner garment, the “pallium” a mantle or cloak. Thus the proverbial phrase, “tunica proprior pallio.” [Vol. iv. p. 13, Elucidation I., this series.]   And while all these things were doing, He uttered no voice from His mouth, as though He were dumb. Then they lifted Him up in the midst between two malefactors, who had been condemned for robbery, and fixed Him to the cross. What can I here deplore in so great a crime? or in what words can I lament such great wickedness? For we are not relating the crucifixion of Gavius,722    Gavius was crucified by Verres. [In Verrem, act ii. cap. 62. This event providentially illustrated the extreme wickedness of what was done to our Lord, but so quickened the Roman conscience that it prevented like injustice to St. Paul, although a Roman citizen, over and over again. Acts xvi. 37, 38, and xxii. 24, 25.]   which Marcus Tullius followed up with all the spirit and strength of his eloquence, pouring forth as it were the fountains of all his genius, proclaiming that it was an unworthy deed that a Roman citizen should be crucified in violation of all laws. And although He was innocent, and undeserving of that punishment, yet He was put to death, and that, too, by an impious man, who was ignorant of justice. What shall I say respecting the indignity of this cross, on which the Son of God was suspended and nailed?723    Suffixus.   Who will be found so eloquent, and supplied with so great an abundance of deeds and words, what speech flowing with such copious exuberance,724    Tantæ affluentiæ ubertate. [Compare Cicero (ut supra): Crux, crux! inquam infelici et ærumnoso, qui nunquam istam potestatem viderat comparabatur.]   as to lament in a befitting manner that cross, which the world itself, and all the elements of the world, bewailed?  

But that these things were thus about to happen, was announced both by the utterances of the prophets and by the predictions of the Sibyls. In Isaiah it is found thus written:725    Isa. l. 5, 6, quoted from the Septuagint.   “I am not rebellious, nor do I oppose: I gave my back to the scourge, and my cheeks to the hand:726    i.e., of the smiters; Gr. εἰς ῥαπίσματα, “blows with the hand.”   I turned not away my face from the foulness of spitting.” In like manner David, in the thirty-fourth Psalm:727    Ps. xxxv. 15, 16. The quotation is from the Septuagint, and differs widely from the authorized English version.   “The abjects728    Flagella, said to be used for men deserving the scourge; wicked men.   were gathered together against me,729    Super me, “over me.”   and they knew me not:730    Ignoraverunt. Others read “ignoravi,” I knew it not.   they were dispersed, nor did they feel remorse; they tempted me, and greatly731    Deriserunt me derisu. So the Greek, ἐξεμυκτήρισάν με μυκτηρισμόν   derided me; and they gnashed upon me with their teeth.” The Sibyl also showed that the same things would happen:—  

Likewise respecting His silence, which He perseveringly maintained even to His death, Isaiah thus spoke again:733    Isa. liii. 7.   “He was led as a sheep to the slaughter; and as a lamb before the shearer is dumb, so He opened not His mouth.” And the above-mentioned Sibyl said:—  

But respecting the food and the drink which they offered to Him before they fastened Him to the cross, David thus speaks in the sixty-eighth Psalm:734    Ps. lxix. 21.   “And they gave me gall for my meat; and in my thirst they gave me vinegar to drink.” The Sibyl foretold that this also would happen:—  

And another Sibyl rebukes the land of Judæa in these verses:—  

Now, that it would come to pass that the Jews would lay hands upon their God, and put Him to death, these testimonies of the prophets foretold. In Esdras it is thus written:736    Justin Martyr quotes this passage in his Dialogue with Trypho, and complains that it had been expunged by the Jews. [See vol. i. p. 234, and remarks of Bishop Kaye, Justin Martyr, p. 44, on passages suppressed by the Jews.]   “And Ezra said to the people, This passover is our Saviour and our refuge. Consider and let it come into your heart, that we have to abase Him in a figure; and after these things we will hope in Him, lest this place be deserted for ever, saith the Lord God of hosts. If you will not believe Him, nor hear His announcement, ye shall be a derision among the nations.” From which it appears that the Jews had no other hope, unless they purified themselves from blood, and put their hopes in that very person whom they denied.737    Negaverunt. Another reading is “necaverunt,” they put to death.  Isaiah also points out their deed, and says:738    Isa. liii. 8–10, 12. The quotation is made from the Septuagint.   “In His humiliation His judgment was taken away. Who shall declare His generation? for His life shall be taken away from the earth; from the transgressions of my people He was led away to death. And I will give Him the wicked for His burial, and the rich for His death, because He did no wickedness, nor spoke guile with His mouth. Wherefore He shall obtain739    Consequetur. In the Greek, κληρονομήσει, “shall inherit.”   many, and shall divide the spoils of the strong; because He was delivered up to death, and was reckoned among the transgressors; and He bore the sins of many, and was delivered up on account of their transgressions.” David also, in the ninety-third Psalm:740    Ps. xciv. 21, 22.   “They will hunt after the soul of the righteous, and condemn the innocent blood; and the Lord is become my refuge.” Also Jeremiah:741    Jer. xi. 18, 19, quoted from the Septuagint.   “Lord, declare it unto me, and I shall know. Then I saw their devices; I was led as an innocent742    Sine malitiâ. Another reading is “sine maculâ,” without spot.   lamb to the sacrifice;743    Ad victimam.   they meditated a plan against me, saying, Come, let us send wood into his bread,744    For the various explanations, see Pole’s Synopsis Some suppose that there is a reference to the corruption of food by poisonous wood; others that the meaning is a substitution of wood for bread. Another explanation is, that the word translated bread denotes fruit, as in the English authorized version, “Let us destroy the tree, with the fruit thereof.” But see Pole on the passage. [Jer xi. 19. Here is a very insufficient note, the typology of Scripture not being duly observed. Compare Tertullian, vol. iii. p. 166, especially at note 10, which illustrates the uniform spirit of the Fathers in dealing with the Jews. And note Bishop Kaye’s remark, vol. ii. p. 206, note 5, this series.]   and let us sweep away his life from the earth, and his name shall no more be remembered.” Now the wood745    This explanation appears altogether fanciful and unwarranted.   signifies the cross, and the bread His body; for He Himself is the food and the life of all who believe in the flesh which He bare, and on the cross upon which He was suspended.  

Respecting this, however, Moses himself more plainly spoke to this effect, in Deuteronomy:746    Deut. xxviii. 66.   “And Thy life shall hang747    So the Septuagint. The English authorized version appears accurately to express the idea intended to be conveyed: “Thy life shall hang in doubt before Thee.”   before Thine eyes; and Thou shall fear day and night, and shalt have no assurance of Thy life.” And the same again in Numbers:748    The idea is that God is not in doubt, as a man, as to His conduct, nor is He liable to change His mind, or to be influenced by threats or in any other way.   “God is not in doubt as a man, nor does He suffer threats749    Minas patitur.   as the son of man.” Zechariah also thus wrote:750    Zech. xii. 10.   “And they shall look on me, whom they pierced.” Also David in the twenty-first Psalm:751    Ps. xxii. 16–18. [Compare vol. i. p. 176, note 4, this series.]   “They pierced my hands and my feet; they numbered all my bones; they themselves looked and stared upon me; they divided my garments among them; and upon my vesture they did cast lots.” It is evident that the prophet did not speak these things concerning himself. For he was a king, and never endured these sufferings; but the Spirit of God, who was about to suffer these things, after ten hundred and fifty years, spoke by him. For this is the number of years from the reign of David to the crucifixion of Christ. But Solomon also, his son, who built Jerusalem, prophesied that this very city would perish in revenge for the sacred cross:752    1 Kings ix. 6–9, with some additions and omissions; and 1 Chron. vii. 19–22.   “But if ye turn away from me, saith the Lord, and will not keep my truth, I will drive Israel from the land which I have given them; and this house which I have built for them in my name, I will cast it out from all:753    Ex omnibus. The English authorized version has, “out of my sight.”   and Israel shall be for perdition754    In perditionem et improperium.   and a reproach to the people; and this house shall be desolate, and every one that shall pass by it shall be astonished, and shall say, Why hath God done these evils to this land and to this house? And they shall say, Because they forsook the Lord their God, and persecuted their King most beloved by God, and crucified Him with great degradation,755    This is not taken from the passages cited, nor from the Old Testament.   therefore hath God brought upon them these evils.”  

CAPUT XVIII. De passione Dominica, et quod ea praenuntiata fuerit.

Cum igitur ea quae Deus fieri voluit, quaeque per prophetas suos multis saeculis ante praedixit, Christus impleret, ob ea incitati, et divinas litteras nescientes, coierunt ut Deum suum condemnarent. Quod cum sciret futurum, ac subinde diceret oportere se pati, ac interfici pro salute multorum, secessit tamen cum 0502C discipulis suis (Marc. III), non ut vitaret quod necesse erat perpeti ac sustinere, sed ut ostenderet quod ita fieri oporteret in omni persecutione, ne sua quis culpa incidisse videatur; ac denuntiavit fore ut ab uno eorum proderetur. Itaque Judas, praemio illectus, tradidit Filium Dei Judaeis. At illi comprehensum, 0503A ac Pontio Pilato, qui tum legatus Syriam regebat, 0503A oblatum, cruci affigi postulaverunt, objicientes ei nihil aliud, nisi quod diceret se Filium Dei esse, et regem Judaeorum: item quod dixerat: Si solveritis hoc templum, quod aedificatum est annis XLVI, ego illud in triduo sine manibus resuscitabo; significans brevi futuram passionem suam, et se a Judaeis interfectum tertio die resurrecturum. Ipse enim erat verum Dei templum. Has voces ejus tamquam infaustas et impias insectabantur. Quae cum Pilatus audisset, et ille in defensionem sui nihil diceret, pronuntiavit nihil in eo damnatione dignum videri. At illi injustissimi accusatores 0504A cum populo, quem incitaverant, succlamare coeperunt, et crucem ejus violentis vocibus flagitare.

Tum Pontius et illorum clamoribus, et Herodis Tetrarchae instigatione metuentis ne regno pelleretur, victus est. Nec tamen ipse sententiam protulit: sed tradidit eum Judaeis, ut ipsi de illo secundum legem suam judicarent. Duxerunt ergo eum flagellis verberatum, et priusquam cruci affigerent, illuserunt; indutum enim coloris punicei veste, ac spinis coronatum, quasi regem salutaverunt, et dederunt ei cibum fellis, et miscuerunt ei aceti potionem. Post 0505A haec, conspuerunt faciem ejus, 0505A et palmis ceciderunt. Cumque ipsi carnifices de vestimentis ejus contenderent, sortiti sunt inter se de tunica et pallio. Et cum haec omnia fierent, nullam vocem ex ore suo tamquam si mutus esset, emisit. Tum suspenderunt eum inter duos noxios medium, qui ob latrocinia damnati erant, crucique affixerunt. Quid ego hic in tanto facinore deplorem? aut quibus verbis tantum nefas conquerar? Non enim Gavianam crucem describimus, quam Marcus Tullius universis eloquentiae suae nervis ac viribus, velut effusis totius ingenii fontibus, prosecutus est, facinus indignum esse proclamans, civem Romanum contra omnes leges in crucem esse sublatum. Qui quamvis innocens fuerit, et illo supplicio indignus, mortalis tamen, et ab homine scelesto, qui 0505B justitiam ignoraret, affectus est. Quid de hujus crucis indignitate dicemus, in qua Deus a cultoribus Dei suspensus est atque suffixus? Quis tam facundus, et tanta rerum verborumque copia instructus existet? quae oratio tantae affluentiae ubertate decurrens, ut illam crucem merito deploret, quam mundus ipse et tota mundi elementa luxerunt?

Haec autem sic futura fuisse, et prophetarum vocibus, et Sibyllinis carminibus denuntiatum est. Apud 0506A Esaiam (cap. 50) ita scriptum invenitur: Non sum contumax, neque contradico: dorsum meum posui ad flagella, et maxillas meas ad palmas: faciem autem meam non averti a foeditate sputorum. Similiter David in psalmo XXXIV: Congregata sunt super me flagella, et ignoraverunt: dissoluti sunt, nec compuncti sunt: tentaverunt me, et deriserunt derisu; et striderunt super me dentibus suis. Sibylla quoque eadem futura monstravit: Εἰς ἀνόμων χεῖρας καὶ ἀπίστων ὕστερον ἥξει· Δώσουσι δὲ θεῷ ῥαπίσματα χερσὶν ἀνάγνοις, Καὶ στόμασιν μαροῖσι τὰ πτύσματα φαρμακόεντα· Δώσει δ᾽ εἰς μάστιγας ἁπλὼς ἁγνὸν τότε νῶτον.Item de silentio ejus, quod usque ad mortem pertinaciter tengrit, Esaias iterum sic locutus est (cap. LIII): Sicut ovis ad immolandum ductus est, et sicut agnus 0506Bcoram tondentibus se sine voce, sic non aperuit os suum. Et Sibylla supra dicta: Καὶ κολαφιζόμενος σιγήσει, μή τις ἐπιγνῶ Τίς λόγος, ἢ πόθεν ἦλθεν ἵνα φθιμένοισι λαλὴσῃ; Καὶ στέφανον φορέσει τὴν ἀκάνθινον.De cibo vero et potu, quem, antequam eum figerent, illi obtulerunt, David in psalmo LXVIII sic ait: Et dederunt in escam meam fel; et in siti mea potum mihi 0507Adederunt acetum.0507A Idem hoc futurum etiam Sibylla concionata est: Εἰς δὲ τὸ βρῶμα χολὴν, καὶ εἰς δίψαν ὄξος ἔδωκαν, Τῆς ἀφιλοξενίης ταύτην δείξουσι τράπεζαν.Et alia Sibylla Judaeam terram his versibus increpat: Αὐτὴ γὰρ δύσφρων, τὸν σὸν θεὸν οὐκ ἐνόησας Παίζοντα θνητοῖσι νοήμασιν· ἀλλὰ καὶ ἀκάνθαις Ἔστεψας στεφάνῳ, φοβερὴν τε χολὴν ἐκέρασας.Fore autem ut Judaei manus inferrent Deo suo, eumque interficerent, testimonia prophetarum haec antecesserunt.

Apud Esdram ita scriptum est: Et dixit Esdras ad populum: Hoc pascha Salvator noster est, et refugium nostrum. Cogitate, et ascendat in cor vestram, quoniam habemus humiliare eum in signo, et post haec sperabimus in eum, ne deseratur hic locus in aeternum tempus, 0507Bdicit Dominus Deus virtutum. Si non credideritis ei, neque exaudieritis annuntiationem ejus, eritis derisio in gentibus. Unde apparet Judaeos nullam aliam spem habere, nisi se abluerint a sanguine, ac speraverint in eum ipsum quem negaverunt. Esaias (cap. LV) quoque facinus eorum designat, et dicit: In humilitate judicium ejus sublatum est. Nativitatem ejus quis 0508Aenarrabit? quoniam auferetur a terra vita ejus; a facinoribus populi mei adductus est ad mortem. Et dabo malos pro sepultura ejus, et divites pro morte ejus: quia facinus non fecit, neque insidias ore suo locutus est. Propterea ipse consequetur multos, et fortium dividet spolia; propterea quod traditus est ad mortem, et inter facinorosos deputatus est: et ipse peccatum multorum pertulit, et propter facinora illorum traditus est. David quoque in psalmo XCIII: Captabunt in animam justi, et sanguinem innocentem condemnabunt, et factus est mihi Dominus in refugium. Hieremias (cap. XI): Domine, significa mihi, et cognoscam: tunc vidi meditationes eorum; ego sicut agnus sine malitia perductus sum ad victimam: in me cogitaverunt cogitationem, dicentes: Venite, mittamus lignum in panem ejus, et eradamus e terra vitam ejus, et nomen ejus non erit in memoria 0508Bamplius. Lignum autem crucem significat, et panis corpus ejus, quia ipse est cibus, et vita omnium qui credunt in carnem quam portavit, et in crucem qua pependit.

De qua tamen apertius ipse Moses in Deuteronomio ita praedicavit: Et erit pendens vita tua ante oculos 0509Atuos, et timebis die ac nocte, et non credes vitae tuae. Idem rursus in Numeris 0509A (cap. XXIII): Non quasi homo Dominus suspenditur, neque quasi filius hominis minas patitur. Zacharias (cap. XVI), etiam sic tradidit: Et intuebuntur in me, quem transfixerunt. Item David in psalmo XXI: Effoderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea: ipsi autem contemplati sunt, et viderunt me, diviserunt sibi vestimenta mea, et super vestem meam sortem miserunt. Quae utique Propheta non de se locutus est. Fuit enim rex, et numquam perpessus est illa. Sed Spiritus Dei per eum loquebatur, qui fuerat illa passurus post annos mille et quinquaginta. Tot enim colliguntur anni a regno David usque ad crucem Christi. Sed et Solomon, filius ejus, qui Hierosolymam condidit, eam ipsam perituram esse in ultionem sanctae crucis prophetavit: Quod si avertimini a me, dicit Dominus, et non custodieritis veritatem meam, rejiciam Israel a terra quam dedi illis: et domum hanc, quam aedificavi illis in nomine meo, projiciam illam ex omnibus; et 0509Berit Israel in perditionem, et in improperium populo: 0510Aet domus haec erit deserta; et omnis qui transibit per illam, admirabitur, et dicet: Propter quam rem fecit Dominus terrae huic et huic domui haec mala? Et dicent: Quia reliquerunt Dominum Deum suum, et persecuti sunt regem suum dilectissimum Deo, et cruciaverunt illum in humilitate magna, propter hoc importavit illis Deus mala haec.