Chapter XIII.—Of the Hour of the Lord’s Passion, and of the Question Concerning the Absence of Any Discrepancy Between Mark and John in the Article of the “Third” Hour and the “Sixth.”

40. Matthew continues thus: “And they set up over His head His accusation written, ‘This is Jesus the King of the Jews.’”888    Matt. xxvii. 37. [No notice is taken of the different forms the “title” on the cross, recorded by the evangelists.—R.] Mark, on the other hand, before making any such statement, inserts these words: “And it was the third hour, and they crucified Him.”889    Mark xv. 25. For he subjoins these terms immediately after he has told us about the parting of the garments. This, then, is a matter which we must consider with special care, lest any serious error emerge. For there are some who entertain the idea that the Lord was certainly crucified at the third hour; and that thereafter, from the sixth hour on to the ninth, the darkness covered the land. According to this theory, we should have to understand three hours to have passed between the time when He was crucified and the time when the darkness occurred. And this view might certainly be held with all due warrant, were it not that John has stated that it was about the sixth hour when Pilate sat down on the judgment-seat, in a place that is called the Pavement, but in Hebrew, Gabbatha. For his version goes on in this manner: “And as it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him! crucify him! Pilate said unto them, Shall I crucify your king? The chief priests answered, We have no king but Cæsar. Then delivered he Him therefore unto them to be crucified.”890    John xix. 13–16. If Jesus, therefore, was delivered up to the Jews to be crucified when it was about the sixth hour, and when Pilate was then sitting upon the judgment-seat, how could He have been crucified at the third hour, as some have been led to suppose, in consequence of a misinterpretation of the words of Mark?

41. First, then, let us consider what the hour really is at which He can have been crucified; and then we shall see how it happens that Mark has reported Him to have been crucified at the third hour. Now it was about the sixth hour when Pilate, who was sitting, as has been stated, at the time upon the judgment-seat, delivered Him up to be crucified. The expression is not that it was the sixth hour fully, but only that it was about the sixth hour; that is to say, the fifth hour was entirely gone, and so much of the sixth hour had also been entered upon. These writers, however, could not naturally use such phraseologies as the fifth hour and a quarter, or the fifth hour and a third, or the fifth hour and a half or anything of that kind. For the Scriptures have the well-known habit of dealing simply with the round numbers, without mention of fractions, especially in matters of time. We have an example of this in the case of the “eight days,” after which, as they tell us, He went up into a mountain,891    Luke ix. 28.—a space which is given by Matthew and Mark as “six days after,”892    Matt. xvii. 1; Mark ix. 1. because they look simply at the days between the one from which the reckoning commences and the one with which it closes. This is particularly to be kept in view when we notice how measured the terms are which John employs here. For he says not “the sixth hour,” but “about the sixth hour.” And yet, even had he not expressed himself in that way, but had stated merely that it was the sixth hour, it would still be competent for us to interpret the phrase in accordance with the method of speech with which we are, as I said, familiar in Scripture, namely, the use of the round numbers. And thus we could still take the sense quite fairly to be that, on the completion of the fifth hour and the commencement of the sixth, those matters were going on which are recorded in connection with the Lord’s crucifixion, until, on the close of the sixth hour, and when He was hanging on the cross, the darkness occurred which is attested by three of the evangelists, namely, Matthew, Mark, and Luke.893    Matt. xxvii. 45; Mark xv. 33; Luke xxiii. 44.

42. In due order, let us now inquire how it is that Mark, after telling us that they parted His garments when they were crucifying Him, casting lots upon them what every man should take, has appended this statement, “And it was the third hour, and they crucified Him.”894    Mark xv. 25. Now here he had already made the declaration, “And crucifying Him, they parted His garments;” and the other evangelists also certify that, when He was crucified, they parted His garments. If, therefore, it was Mark’s design to specify the time at which the incident took place, it would have been enough for him to say simply, “And it was the third hour.” What reason, then, can be assigned for his having added these words, “And they crucified Him,” but that, under the summary statement thus inserted, he intended significantly to suggest something which might be found a subject for consideration, when the Scripture in question was read in times in which the whole Church knew perfectly well what hour it was at which the Lord was hanged upon the tree, and the means were possessed for either correcting the writer’s error or confuting his want of truth? But, inasmuch as he was quite aware of the fact that the Lord was suspended [on the cross] by the soldiers, and not by the Jews, as John most plainly affirms,895    John xix. 23. his hidden object [in bringing in the said clause] was to convey the idea that those parties who cried out that He should be crucified were the Lord’s real crucifiers, rather than the men who simply discharged their service to their chief in accordance with their duty. We understand, accordingly, that it was the third hour when the Jews cried out that the Lord should be crucified. And thus it is intimated most truly that these persons did really crucify Christ at the time when they cried out. All the more, too, did this merit notice, because they were unwilling to have the appearance of having done the deed themselves, and with that view delivered Him up unto Pilate, as their words indicate clearly enough in the report given by John. For, after stating how Pilate said to them, “What accusation bring ye against this man?” his version proceeds thus: “They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death.”896    John xviii. 29–31. Consequently, what they were especially unwilling to have the appearance of doing, that Mark here shows that they actually did do at the third hour. For he judged most truly that the Lord’s murderer was rather the tongue of the Jews than the hand of the soldiers.

43. Moreover, if any one alleges that it was not the third hour when the Jews cried out for the first time in the terms referred to, he simply displays himself most insanely to be an enemy to the Gospel; unless perchance he can prove himself able to produce some new solution of the problem. For he cannot possibly establish the position that it was not the third hour at the period alluded to. And, consequently, we surely ought rather to credit a veracious evangelist than the contentious suspicions of men. But you may ask, How can you prove that it was the third hour? I answer, Because I believe the evangelists; and if you also believe them, show me how the Lord can have been crucified both at the sixth hour and at the third. For, to make a frank acknowledgment, we cannot get over the statement of the sixth hour in John’s narrative; and Mark records the third hour: and, therefore, if both of us accept the testimony of these writers, show me any other way in which both these notes of time can be taken as literally correct. If you can do so, I shall most cheerfully acquiesce. For what I prize is not my own opinion, but the truth of the Gospel. And I could wish, indeed, that more methods of clearing up this problem might be discovered by others. Until that be done, however, join me, if it please you, in taking advantage of the solution which I have propounded. For if no explanation can be found, this one will suffice of itself. But if another can be devised, when it is unfolded, we shall make our choice. Only don’t consider it an inevitable conclusion that any one of all the four evangelists has stated what is false, or has fallen into error in a position of authority at once so elevated and so holy.

44. Again, if any one affirms his ability to prove it not to have been the third hour when the Jews cried out in the terms in question, because, after Mark’s statement to this effect, “And Pilate answered, and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? And they cried out again, Crucify him,” we find no further details introduced into the narrative of the same evangelist, but are led on at once to the statement, that the Lord was delivered up by Pilate to be crucified—an act which John mentions to have taken place about the sixth hour;—I repeat, if any one adduces such an argument, let him understand that many things have been passed by without record here, which occurred in the interval when Pilate was engaged in looking out for some means by which he could rescue Jesus from the Jews, and was exerting himself most strenuously by every means in his power to withstand their maddened desires. For Matthew says, “Pilate saith unto them, What shall I do, then, with Jesus, which is called Christ? They all say, Let him be crucified.” Then we affirm it to have been the third hour. And when the same Matthew goes on to add the sentence, “But when Pilate saw that he could prevail nothing, but that rather a tumult was made,” we understand that a period of two hours had passed, during the attempts made by Pilate to effect the release of Jesus, and the tumults raised by the Jews in their efforts to defeat him, and that the sixth hour had then commenced, previous to the close of which those things took place which are related as happening between the time when Pilate delivered up the Lord and the oncoming of the darkness. Once more, as regards what Matthew records above,—namely, “And when he was set down on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him,” 897    Matt. xxvii. 19.—we remark, that Pilate really took his seat upon the tribunal at a later point, but that, among the earlier incidents which Matthew was recounting, the account given of Pilate’s wife came into his mind, and he decided on inserting it in this particular connection, with the view of preparing us for understanding how Pilate had an especially urgent reason for wishing, even on to the last, not to deliver Him up to the Jews.

45. Luke, again, after mentioning how Pilate said, “I will therefore chastise him and let him go,” tells us that the whole multitude then cried out, “Away with this man, and release unto us Barabbas.”898    Luke xxiii. 16, 18. But perhaps they had not yet exclaimed, “Crucify him!” For Luke next proceeds thus: “Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him!”899    Luke xxiii. 20, 21. This is understood to have been at the third hour. Luke then continues in these terms: “And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they were instant with loud voices requiring that He might be crucified. And the voices of them prevailed.”900    Luke xxiii. 22, 23. Here, then, this evangelist also makes it quite evident that there was a great tumult. With sufficient accuracy for the purposes of my inquiry into the truth, we can further gather how long the interval was after which he spoke to them in these terms, “Why, what evil hath he done?” And when he adds thereafter, “They were instant with loud voices, requiring that He might be crucified, and the voices of them prevailed,” who can fail to perceive that this clamour was made just because they saw that Pilate was unwilling to deliver the Lord up to them? And, inasmuch as he was exceedingly reluctant to give Him up, he did not certainly yield at present in a moment, but in reality two hours and something more were passed by him in that state of hesitancy.

46. Interrogate John in like manner, and see how strong this hesitancy was on Pilate’s part, and how he shrank from so shameful a service. For this evangelist records these incidents much more fully, although even he certainly does not mention all the occurrences which took up these two hours and part of the sixth hour. After telling us how Pilate scourged Jesus, and allowed the robe to be put on Him in derision by the soldiers, and suffered Him to be subjected to ill-treatment and many acts of mockery (all of which was permitted by Pilate, as I believe, really with the view of mitigating their fury and keeping them from persevering in their maddened desire for His death), John continues his account in the following manner: “Pilate went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!”901    John xix. 4, 5. The object of this was, that they might gaze upon that spectacle of ignominy and be appeased. But the evangelist proceeds again: “When the chief priests therefore and officers saw Him, they cried out, saying, Crucify him, crucify him!”902    John xix. 6. It was then the third hour, as we maintain. Mark also what follows: “Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment-hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto Him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. From thenceforth Pilate sought to release Him.”903    John xix. 6–12. Now, when it is said here that “Pilate sought to release Him,” how long a space of time may we suppose to have been spent in that effort, and how many things may have been omitted here among the sayings which were uttered by Pilate, or the contradictions which were raised by the Jews, until these Jews gave expression to the words which moved him, and made him yield? For the writer goes on thus: “But the Jews cried out, saying, If thou let this man go, thou art not Cæsar’s friend: whosoever maketh himself a king speaketh against Cæsar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, about the sixth hour.”904    John xix. 12–14. Thus, then, between that exclamation of the Jews when they first cried out, “Crucify him,” at which period it was the third hour, and this moment when he sat down on the judgment-seat, two hours had passed, which had been taken up with Pilate’s attempts to delay matters and the tumults raised by the Jews; and by this time the fifth hour was quite spent, and so much of the sixth hour had been entered. Then the narrative goes on thus: “He saith unto the Jews, Behold your King! But they cried out, Away with him, away with him! crucify him!”905    John xix. 15. But not even now was Pilate so overcome by the apprehension of their bringing a charge against himself as to be very ready to yield. For his wife had sent to him when he was sitting at this time upon the judgment-seat,—an incident which Matthew, who is the only one that records it, has given by anticipation, introducing it before he comes to its proper place (according to the order of time) in his narrative, and bringing it in at another point which he judged opportune. In this way, Pilate, still continuing his efforts to prevent further advances, said then to them, “Shall I crucify your king?” Thereupon “the chief priests answered, We have no king but Cæsar. Then delivered he Him therefore unto them to be crucified.”906    John xix. 15, 16. And in the time that passed when He was on the way, and when He was crucified along with the two robbers, and when His garments were parted and the possession of His coat was decided by lot, and the various deeds of contumely were done to Him (for, while these different things were going on, gibes were also cast at Him), the sixth hour was fully spent, and the darkness came on, which is mentioned by Matthew, Mark, and Luke.907    [The arrangement of the various details is open to discussion; but the probability is, that the virtual surrender of Pilate to the demand of the Jews took place about the third hour (9 A.M.), and that it was nearly two hours before the crucifixion took place.—R.]

47. Let such impious pertinacity therefore perish, and let it be believed that the Lord Jesus Christ was crucified at once at the third hour by the voice of the Jews, and at the sixth by the hands of the soldiers. For during these tumults on the part of the Jews, and these agitations on the side of Pilate, upwards of two hours elapsed from the time when they burst out with the cry, “Crucify Him.” But again, even Mark, who studies brevity above all the other evangelists, has been pleased to give a concise indication of Pilate’s desire and of his efforts to save the Lord’s life. For, after giving us this statement, “And they cried again, Crucify him” (in which he gives us to understand that they had cried out before this, when they asked that Barabbas might be released to them), he has appended these words: “Then Pilate continued to say unto them, Why, what evil hath he done?”908    Mark xv. 13, 14. Thus by one short sentence he has given us an idea of matters which took a long time for their transaction. At the same time, however, keeping in view the correct apprehension of his meaning, he does not say, “Then Pilate said unto them,” but expresses himself thus: “Then Pilate continued to say unto them, Why, what evil hath he done?” For, if his phrase had been “said,”909    Dixit. we might have understood him to mean that such words were uttered only once. But, by adopting the terms, “continued to say,”910    Dicebat. (The Greek also has the imperfect, ἔλεγεν. But in the use of this verb in the New Testament the continuous force of the imperfect cannot be insisted upon, as many examples will show. The conclusion of Augustin is correct, despite the insufficiency of this argument.—R.] he has made it clear enough to the intelligent that Pilate spoke repeatedly, and in a number of ways. Let us therefore consider how briefly Mark has expressed this as compared with Matthew, how briefly Matthew as compared with Luke, how briefly Luke as compared with John, while at the same time each of these writers has introduced now one thing and now another peculiar to himself. In fine, let us also consider how brief is even the narrative given by John himself, as compared with the number of things which took place, and the space of time occupied by their occurrence. And let us give up the madness of opposition, and believe that two hours, and something more, may quite well have passed in the interval referred to.

48. If any one, however, asserts that if this was the real state of the case, Mark might have mentioned the third hour explicitly at the point at which it really was the third hour, namely, when the voices of the Jews were lifted up demanding that the Lord should be crucified; and, further, that he might have told us plainly there that those vociferators did really crucify Him at that time,—such a reasoner is simply imposing laws upon the historians of truth in his own overweening pride. For he might as well maintain that if he were himself to be a narrator of these occurrences, they ought all to be recorded just in the same way and the same order by all other writers as they have been recorded by himself. Let him therefore be content to reckon his own notion inferior to that of Mark the evangelist, who has judged it right to insert the statement just at the point at which it was suggested to him by divine inspiration. For the recollections of those historians have been ruled by the hand of Him who rules the waters, as it is written, according to His own good pleasure. For the human memory moves911    Fluitat = floats. through a variety of thoughts, and it is not in any man’s power to regulate either the subject which comes into his mind or the time of its suggestion. Seeing, then, that those holy and truthful men, in this matter of the order of their narrations, committed the casualties of their recollections (if such a phrase may be used) to the direction of the hidden power of God, to whom nothing is casual, it does not become any mere man, in his low estate, removed far from the vision of God, and sojourning distantly from Him, to say, “This ought to have been introduced here;” for he is utterly ignorant of the reason which led God to will its being inserted in the place it occupies. The word of an apostle is to this effect: “But if our gospel be hid, it is hid to them that are lost.”912    2 Cor. iv. 3. And again he says: “To the one indeed we are the savour of life unto life; to the other, the savour of death unto death;” and adds immediately, “And who is sufficient for these things?”913    2 Cor. ii. 16.—that is to say, who is sufficient to comprehend how righteously that is done? The Lord Himself expresses the same when He says, “I am come that they which see not might see, and that they which see might be made blind.”914    John ix. 39. For it is in the depth of the riches of the knowledge and wisdom of God that it comes to pass that of the same lump one vessel is made unto honour, and another unto dishonour.915    Rom. ix. 21. And to flesh and blood it is said, “O man, who art thou that repliest against God?”916    Rom. ix. 20. Who, then, knows the mind of the Lord in the matter now under consideration? or who hath been His counsellor,917    Rom. xi. 34. where He has in such wise ruled the hearts of these evangelists in their recollections, and has raised them to so commanding a position of authority in the sublime edifice of His Church, that those very things which are capable of presenting the appearance of contradictions in them become the means by which many are made blind, deservedly given over to the lusts of their own heart, and to a reprobate mind;918    Rom. i. 24–28. and by which also many are exercised in the thorough cultivation of a pious understanding, in accordance with the hidden righteousness of the Almighty? For the language of a prophet in speaking to the Lord is this: “Thy thoughts are exceeding deep. An inconsiderate man will not know, and a foolish man will not understand these things.”919    Ps. xcii. 5, 6.

49. Moreover, I request and admonish those who read the statement which, with the help of the Lord, has thus been elaborated by us, to bear in mind this discourse, which I have thought it needful to introduce in the present connection, in every similar difficulty which may be raised in such inquiries, so that there may be no necessity for repeating the same thing over and over again. Besides, any one who is willing to clear himself of the hardness of impiety, and to give his attention to the subject, will easily perceive how opportune the place is in which Mark has inserted this notice of the third hour, so that every one may there be led to bethink himself of an hour at which the Jews really crucified the Lord, although they sought to transfer the burden of the crime to the Romans, whether to the leaders among them or to the soldiers, [as we see] when we come here upon the record of what was done by the soldiers in the discharge of their duty. For this writer says here, “And crucifying Him, they parted His garments, casting lots upon them, what every man should take.”920    Mark xv. 24. And to whom can this refer but to the soldiers, as is made manifest in John’s narrative? Thus, lest any one should leave the Jews out of account, and make the conception of so great a crime lie against those soldiers, Mark gives us here the statement, “And it was the third hour, and they crucified Him,”—his object being to have those Jews rather discovered to be the real crucifiers, who will be found by the careful investigator in a position making it quite possible for them to have cried out for the Lord’s crucifixion at the third hour, while he observes that what was done by the soldiers took place at the sixth hour.921    [There is so much force in the positions of Augustin in regard to the time of day, that one may overlook the irrelevant arguments he introduces. He at least candidly accepts the readings before him. The supposition of an early confusion of the numbers has no support, and such an alteration is altogether unlikely.—R.]

50. At the same time, however, there are not wanting persons who would have the time of the preparation—which is referred to by John, when he says, “And it was the preparation of the passover, about the sixth hour”—understood under this third hour of the day, which was also the period at which Pilate sat down upon the judgment-seat. In this way the completion of the said third hour would appear to be the time when He was crucified, and when He was now hanging on the tree. Other three hours must then be supposed to have passed, at the end of which He gave up the ghost. According to this idea, too, the darkness would have commenced with the hour at which He died—that is to say, the sixth hour of the day—and have lasted until the ninth. For these persons affirm that the preparation of the passover of the Jews was indeed on the day which was followed by the day of the Sabbath, because the days of unleavened bread began with the said Sabbath; but that, nevertheless, the true passover, which was being realized in the Lord’s passion, the passover not of the Jews, but of the Christians, began to be prepared—that is, to have its parasceue—from the ninth hour of the night onwards, inasmuch as the Lord was then being prepared for being put to death by the Jews. For the term parasceue means by interpretation “preparation.” Between the said ninth hour of the night, therefore, and His crucifixion, the period occurs which is called by John the sixth hour of the parasceue, and by Mark the third hour of the day; so that, according to this view, Mark has not introduced by way of recapitulation into his record the hour at which the Jews cried out, “Crucify him, crucify him,” but has expressly mentioned the third hour as the hour at which the Lord was nailed to the tree. What believer would not receive this solution of the problem with favour, were it only possible to find some point [in the narrative of incidents] in connection with the said ninth hour, at which we could suppose, in due consistency with other circumstances, the parasceue of our passover—that is to say, the preparation of the death of Christ—to have commenced. For, if we say that it began at the time when the Lord was apprehended by the Jews, it was still but the first parts of the night. If we hold that it was at the time when He was conducted to the house of Caiaphas’ father-in-law, where He was also heard by the chief priests, the cock had not crowed at all as yet, as we gather from Peter’s denial, which took place only when the cock was heard. Again, if we suppose it was at the time when He was delivered up to Pilate, we have in the plainest terms the statement of Scripture, to the effect that by this time it was morning. Consequently, it only remains for us to understand that this parasceue of the passover—that is to say, the preparation for the death of the Lord—commenced at the period when all the chief priests, in whose presence He was first heard, answered and said, “He is guilty of death,” an utterance which we find reported both by Matthew and by Mark;922    Matt. xxvi. 66; Mark xiv. 64. so that they are taken to have introduced, in the form of a recapitulation, at a later stage, facts relating to the denial of Peter, which in point of historical order had taken place at an earlier point. And it is nothing unreasonable to conjecture, that the time at which, as I have said, they pronounced Him guilty of death, may very well have been the ninth hour of the night, between which time and the hour at which Pilate sat down on the judgment-seat there came in this sixth hour, as it is called—not, however, the sixth hour of the day, but that of the parasceue—that is to say, the preparation for the sacrifice of the Lord, which is the true passover. And, on this theory, the Lord was suspended on the tree when the sixth hour of the same parasceue was completed, which occurred at the completion of the third hour of the day.923    [This view is extremely fanciful. “Preparation” was a Jewish term, with a distinct meaning. In early Christian times it meant Friday. To modify the sense is impossible.—R.] We may make our choice, therefore, between this view and the other, which supposes Mark to have introduced the third hour by way of reminiscence, and to have had it especially in view, in mentioning the hour there, to suggest the fact of the condemnation brought upon the Jews in the matter of the Lord’s crucifixion, in so far as they are understood to have been in a position to raise the clamour for His crucifixion to such an effect that we may hold them to have been the persons who actually crucified Him, rather than the men by whose hands He was suspended on the tree; just as the centurion, already referred to, approached the Lord in a more genuine sense than could be said of those friends whom He sent [on the matter-of-fact mission].924    See above, Book ii. ch. 20. But whichever of these two views we adopt, unquestionably a solution is found for this problem on the subject of the hour of the Lord’s passion, which is most remarkably apt at once to excite the impudence of the contentious and to agitate the inexperience of the weak.

CAPUT XIII. De hora dominicae passionis, quemadmodum non inter se dissentiant Marcus et Joannes, propter tertiam et sextam.

40. Sequitur Matthaeus: Et imposuerunt super caput ejus causam ipsius scriptam: Hic est Jesus rex Judaeorum (Matth. XXVII, 37). Marcus autem priusquam hoc dixisset, Erat autem, inquit, hora tertia, et crucifixerunt eum (Marc. XV, 25); hoc enim subjungit cum de vestium divisione dixisset: quae res diligentissime consideranda est, ne magnum faciat errorem. Sunt enim qui arbitrentur hora quidem tertia Dominum crucifixum; a sexta autem hora tenebras factas usque ad nonam, ut consumptae intelligantur tres horae ex quo crucifixus est, usque ad tenebras factas. Et posset quidem hoc rectissime intelligi, nisi Joannes diceret, hora quasi sexta Pilatum sedisse pro tribunali in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. Sequitur enim: Erat autem parasceve Paschae, hora quasi sexta, et dicit Judaeis: Ecce rex vester. Illi autem clamabant: Tolle, tolle, crucifige eum. Dixit eis Pilatus: Regem vestrum crucifigam? Responderunt pontifices: Non habemus regem nisi Caesarem. Tunc ergo tradidit eis illum ut crucifigeretur (Joan. XIX, 13-16). Si igitur hora quasi sexta Pilato sedente pro tribunali traditus est crucifigendus Judaeis, quomodo hora tertia crucifixus est, sicut verba Marci non intelligentes quidam putaverunt?

41. Prius enim qua hora crucifigi potuerit videamus; deinde videbimus cur hora tertia crucifixum dixerit Marcus. Hora erat quasi sexta cum traditus est crucifigendus a Pilato sedente, ut dictum est, pro tribunali. Non enim jam plena sexta erat, sed quasi sexta, id est, peracta quinta aliquid etiam de sexta esse coeperat. Nunquam autem isti dicerent, Quinta et quadrans, aut quinta et triens, aut quinta et semis, aut aliquid 1184 hujusmodi. Habent enim istum morem Scripturae, ut a parte totum ponant, maxime in temporibus: sicut de octo illis diebus, post quos eum dicunt ascendisse in montem (Luc. IX, 28), quorum medios intuentes Matthaeus et Marcus dixerunt, Post dies sex (Matth. XVII, 1, et Marc. IX, 1). Praesertim quia tam moderate idem Joannes locutus est, ut non diceret, sexta; sed, quasi sexta: quod si ita non diceret, sed tantummodo sextam diceret, possemus nos ita intelligere, quemadmodum loqui solent Scripturae, sicut dixi, a parte totum, ut peracta quinta et inchoata sexta gererentur haec quae narrata sunt in crucifixione Domini nostri, donec completa sexta illo pendente fierent tenebrae, quibus tres Evangelistae attestantur, Matthaeus, Marcus et Lucas (Matth. XXVII, 45; Marc. XV, 33, et Luc. XXIII, 44).

42. Quaeramus jam consequenter, cur dixerit Marcus, cum commemorasset quod crucifigentes eum diviserunt vestimenta ejus, mittentes sortes super eis quis quid tolleret, et secutus adjunxerit, Erat autem hora tertia, et crucifixerunt eum. Jam certe dixerat, Et crucifigentes eum diviserunt vestimenta ejus (Marc. XV, 24): sic etiam caeteri attestantur, quod eo crucifixo vestimenta divisa sunt. Si ejus rei gestae tempus voluit commemorare Marcus, sufficeret dicere, Erat autem hora tertia: utquid adjunxit, et crucifixerunt eum, nisi quia voluit aliquid recapitulando significare, quod quaesitum inveniretur, cum Scriptura ipsa illis temporibus legeretur, quibus universae Ecclesiae notum erat qua hora Dominus ligno suspensus sit, unde posset hujus vel error corrigi, vel mendacium refutari? Sed quia sciebat a militibus suspensum Dominum, non a Judaeis, sicut Joannes apertissime dicit (Joan. XIX, 23), occulte ostendere voluit eos magis crucifixisse qui clamaverunt ut crucifigeretur, quam illos qui ministerium principi suo secundum suum officium praebuerunt. Intelligitur ergo fuisse hora tertia cum clamaverunt Judaei ut Dominus crucifigeretur, et veracissime demonstratur tunc eos crucifixisse quando clamaverunt: maxime quia nolebant videri se hoc fecisse, et propter ea eum Pilato tradiderant, quod eorum verba satis indicant, secundum Joannem. Cum enim dixisset eis Pilatus, «Quam accusationem affertis adversus hominem hunc? responderunt, et dixerunt ei: Si non esset hic malefactor, non tibi tradidissemus eum. Dixit ergo eis Pilatus: Accipite eum vos, et secundum legem vestram judicate eum. Dixerunt ergo ei Judaei; nobis non licet interficere quemquam» (Id. XVIII, 29-31). Quod ergo maxime videri fecisse nolebant, hoc eos hora fecisse tertia Marcus ostendit; verissime judicans magis fuisse Domini necatricem linguam Judaeorum, quam militum manus.

43. Quisquis autem dixerit non fuisse horam tertiam, cum hoc Judaei primitus clamaverunt, insanissime se ostendit inimicum Evangelii; nisi forte aliter potuerit eamdem dissolvere quaestionem: non enim habet unde convincat non fuisse tunc horam tertiam; et ideo veridico Evangelistae potius credendum, quam contentiosis suspicionibus hominum. Unde, inquis, probas horam tertiam fuisse? Respondeo, Quia credo 1185 Evangelistis: quibus et tu si credis, ostende quemadmodum et hora sexta et hora tertia potuerit Dominus crucifigi? De sexta enim, ut fateamur, narratione Joannis urgemur; tertiam Marcus commemorat: quibus si uterque nostrum credit, ostende tu aliter quemadmodum fieri utrumque potuerit; libentissime requiescam. Non enim sententiam meam, sed Evangelii diligo veritatem. Atque utinam etiam plures ab aliis inveniantur hujus exitus quaestionis: quod donec fiat, utere mecum isto si placet. Si enim nullus alius exitus potuerit inveniri, solus iste sufficiet: si autem potuerit, cum demonstratus fuerit, eligemus. Tantum non putes consequens esse ut quilibet omnium quatuor Evangelistarum mentitus sit, aut in tanto et tam sancto culmine auctoritatis erraverit.

44. Si autem quis dixerit se inde convincere non fuisse horam tertiam, cum illud Judaei clamaverunt, quia posteaquam dixit idem Marcus, Pilatus autem iterum respondens ait illis: Quid ergo vultis faciam regi Judaeorum? At illi iterum clamaverunt: Crucifige eum; non interponitur aliquid morarum ab eodem Marco in ejus narratione, et continuo ad id pervenitur, ut traderetur ad crucem Dominus a Pilato, quod Joannes hora quasi sexta factum esse commemorat: intelligat qui hoc dicit, multa praetermissa esse, quae in medio gesta sunt, cum Pilatus ageret quaerens quomodo eum a Judaeis eriperet, et adversus eorum insanissimam voluntatem quibuscumque modis potuit, instantissime niteretur. Matthaeus enim ait, Dicit illis Pilatus: Quid igitur faciam de Jesu, qui dicitur Christus? Dicunt omnes: Crucifigatur: tunc fuisse dicimus horam tertiam. Quod autem Matthaeus sequitur, et narrat, Videns autem Pilatus quia nihil proficeret, sed magis tumultus fieret; et in conatibus Pilati ad eripiendum Dominum, et in tumultu Judaeorum contra nitentium, consumptum tempus duarum horarum intelligimus, et coeptam fuisse sextam, qua nondum terminata gesta sunt quae ab eo tempore quo Pilatus Dominum tradidit, usque ad tenebras factas narrantur. Quod autem Matthaeus supra commemorat, Sedente autem illo pro tribunali, misit ad illum uxor ejus dicens: Nihil tibi et justo illi; multa enim passa sum hodie per visum propter eum (Matth. XXVII, 22, 23, 24, 19); postea sederat pro tribunali Pilatus, sed inter illa quae prius gesta narrabat, recordatus Matthaeus quod de Pilati uxore dixit, voluit hoc ibi interponere, ut praestrueret qua maxime causa Pilatus nec novissime volebat eum tradere Judaeis.

45. Lucas autem narrat, cum dixisset Pilatus, Emendatum ergo illum dimittam, exclamasse universam turbam, Tolle hunc, et dimitte nobis Barabbam: sed fortasse nondum dixerant, Crucifige. Iterum autem Pilatus, secundum eumdem Lucam, locutus est ad illos volens dimittere Jesum: at illi succlamabant dicentes, Crucifige, crucifige illum: tunc intelligitur fuisse hora tertia. Quod ergo sequitur Lucas, et dicit, Ille autem tertio dixit ad illos: Quid enim mali fecit iste? nullam causam mortis invenio in eo: corripiam ergo illum, et dimittam. At illi instabant vocibus magnis, postulantes ut crucifigeretur; et invalescebant 1186 voces eorum (Luc. XXIII, 16-23); satis etiam ipse significat magnum tumultum fuisse; et post quantum morarum illis tertio dixerit, Quid enim mali fecit? licet intelligere quantum indagandae veritati satis est: et postea quod ait, Instabant vocibus magnis, et invalescebant voces eorum, quis non videat ideo factum, quia videbant Pilatum nolle eis tradere Dominum? Et quia hoc magnopere nolebat, non utique in momento temporis cessit, sed vel duae horae et aliquid amplius in illa cunctatione transierunt.

46. Joannem quoque interroga, et vide quanta fuerit Pilati illa cunctatio et recusatio tam foedi ministerii: idem namque multo explicatius ea narrat , quamvis nec ipse utique dicat omnia, in quibus duae horae et de sexta aliquid praeterfluxit. Tunc cum flagellasset Jesum, et a militibus veste illusoria, multisque illusionibus male tractari permisisset (credo ut hoc modo saltem eorum furorem mitigaret, ne usque ad mortem saevire pertenderent), «Exiit iterum Pilatus foras, et dicit eis: Ecce adduco eum vobis foras, ut cognoscatis quia in eo nullam causam invenio. Exiit ergo Jesus portans spineam coronam et purpureum vestimentum. Et dicit eis: Ecce homo;» ut illa velut ignominiosa specie visa placarentur. Sed adjungit, et dicit: «Cum ergo vidissent eum pontifices et ministri, clamabant dicentes: Crucifige, crucifige:» tunc horam tertiam fuisse dicimus. Attende quae sequantur: «Dicit eis Pilatus: Accipite eum vos, et crucifigite; ego enim non invenio in eo causam. Responderunt ei Judaei: Nos legem habemus, et secundum legem debet mori; quia Filium Dei se fecit. Cum ergo audisset Pilatus hunc sermonem, magis timuit: et ingressus est praetorium iterum, et dicit ad Jesum: Unde es tu? Jesus autem responsum non dedit ei. Dicit ergo ei Pilatus: Mihi non loqueris? Nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te? Respondit Jesus: Non haberes potestatem adversus me ullam, nisi tibi datum esset desuper. Propterea qui tradidit me tibi, majus peccatum habet. Exinde Pilatus quaerebat dimittere eum.» In hoc igitur quod quaerebat Pilatus dimittere eum, quantum temporis putamus fuisse consumptum, quanta praetermissa quae vel a Pilato dicebantur, vel a Judaeis contradicebantur, quousque dicerent Judaei unde ille commoveretur, et cederet? Ita enim sequitur: «Judaei autem clamabant dicentes: Si hunc dimittis, non es amicus Caesaris; omnis qui se regem facit, contradicit Caesari. Pilatus ergo cum audisset hos sermones, adduxit foras Jesum, et sedit pro tribunali in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. Erat autem parasceve Paschae, hora quasi sexta.» Ab illa ergo voce Judaeorum qua primo dixerunt, Crucifige, cum esset hora tertia, usque ad hoc quo sedit pro tribunali, per medias moras cunctationis Pilati et tumultuantium Judaeorum, duae horae praeterierant, et peracta quinta jam de sexta aliquid coeperat. Dicit ergo Judaeis: Ecce 1187 rex vester. Illi autem clamabant: Tolle, tolle, crucifige eum. Sed neque jam commotus Pilatus timore calumniae facile cedebat. Tunc enim uxor ejus ad eum miserat sedentem pro tribunali: quod praeoccupavit Matthaeus, qui hoc solus commemoravit antequam ad eum locum narrationis veniret, ut ibi hoc poneret, ubi opportunum judicavit. Tentans itaque adhuc Pilatus, ne quid proficeret, dixit eis: Regem vestrum crucifigam? Responderunt pontifices: Non habemus regem nisi Caesarem. Tunc ergo tradidit eis illum ut crucifigeretur (Joan. XIX, 4-16). Et dum pergit, et dum crucifigitur cum duobus latronibus, dum vestes ejus dividuntur, et in sortem illa tunica mittitur , atque inter haec variis conviciis illuditur (simul enim cum illa gererentur, etiam convicia jaciebantur), completa est hora sexta, et factae sunt tenebrae, quas Matthaeus, Marcus et Lucas commemorant.

47. Jam itaque corruat impia pertinacia, et credat Dominum Jesum Christum, et tertia hora crucifixum lingua Judaeorum, et sexta manibus militum: quia in tumultu Judaeorum, et Pilati aestibus, duae atque amplius horae praeterierunt a voce qua dixerunt, Crucifige. Sed ipse Marcus, qui maxime brevitatis sectator est, breviter voluit intimare Pilati voluntatem et conatum pro Domini vita. Cum enim dixisset, At illi iterum clamaverunt, Crucifige eum, ubi ostendit quod jam clamaverant, cum vellent sibi dimitti Barabbam: adjunxit, Pilatus vero dicebat eis, Quid enim mali fecit (Marc. XV, 13, 14)? Hoc modo breviter insinuavit quid diu gestum est. Memor tamen etiam ipse quod vellet intelligi, non ait, Pilatus vero dixit eis; sed ait, Pilatus vero dicebat eis, Quid enim mali fecit? Quia si diceret, dixit; quasi semel dictum intelligeremus: quia vero ait, dicebat; satis intimavit intelligentibus, multis modis et saepe dictum esse, quousque inciperet hora sexta. Cogitemus ergo quam breviter hoc dixerit Marcus in comparatione Matthaei, quam breviter Matthaeus in comparatione Lucae, quam breviter Lucas in comparatione Joannis, cum tamen alia atque alia quisque commemoraret; quam denique breviter ipse Joannes in comparatione rerum quae gestae sunt, et morarum cum illa gererentur: et sine insania resistendi credamus duas horas et quiddam in illo intervallo transire potuisse.

48. Quisquis autem dixerit potuisse Marcum, si ita esset, eo tempore dicere fuisse horam tertiam, quo erat hora tertia, cum vox Judaeorum de crucifigendo Domino sonuisset, dicere etiam quod eum tunc ipsi crucifixerint; nimis superbe leges narratoribus veritatis imponit. Sic enim potest dicere, si haec ipse narraret, eo modo eodemque ordine ab omnibus debuisse narrari, quo ipse narravit. Dignetur ergo consilio Marci evangelistae superari consilium suum, qui eo loco id ponendum judicavit, quo loco divina inspiratione suggestum est. Recordationes enim eorum ejus manu gubernatae sunt, qui gubernat aquam, sicut scriptum est, qualiter illi placuerit. Fluitat enim humana memoria per varias cogitationes, nec in cujusquam 1188 potestate est quid et quando ei veniat in mentem. Cum ergo illi sancti et veraces viri quasi fortuita recordationum suarum propter narrationis ordinem occultae Dei potestati, cui nihil fortuitum est, commisissent, non oportet quemquam hominum dicere longe abjectum ab oculis Dei et longe peregrinantem, Hoc loco poni debuit, quod valde ignorat cur eo loco Deus poni voluerit. Quia et si obvelatum est evangelium nostrum, ait Apostolus, in iis qui pereunt obvelatum est (II Cor. IV, 3). Et cum dixisset, Aliis quidem sumus odor vitae in vitam, aliis odor mortis in mortem; subjecit statim, Et ad haec quis idoneus (Id. II, 16)? id est, quis idoneus intelligere quam juste fiat? Quod idem Dominus dicit: Ego veni, ut qui non vident, videant; et qui vident, caeci fiant (Joan. IX, 39). Ipsa est enim altitudo divitiarum scientiae et sapientiae Dei, qua fit ex eadem massa aliud vas in honorem, aliud in contumeliam; et dicitur carni et sanguini, O homo tu quis est qui respondeas Deo (Rom. IX, 21, 20)? Quis ergo et in hac re cognoscit intellectum Domini, aut quis consiliarius illi fuit (Id. XI, 33, 34), ubi sic gubernavit corda reminiscentium Evangelistarum, et in Ecclesiae fastigio tanto auctoritatis culmine sublimavit, ut per haec ipsa quae in eis contraria videri possunt, multi excaecarentur, digne traditi in concupiscentias cordis sui, et in reprobum sensum (Id. I, 24, 28); et multi exercerentur ad elimandum pium intellectum secundum occultam Omnipotentis justitiam? Dicit enim propheta Domino: Nimis profundae factae sunt cogitationes tuae; vir imprudens non cognoscet, et stultus non intelliget haec (Psal. XCI, 6, 7).

49. Peto autem, et admoneo eos qui haec legunt, per nos adjuvante Domino elaborata, ut hujus sermonis quem hoc loco interponendum arbitratus sum, in omni simili quaestionum difficultate meminerint, ne saepius eadem repetenda sint. Facile autem videbit qui sine impietatis duritia voluerit attendere, quam opportuno loco Marcus hoc de tertia hora posuerit, ut ibi quisque recordetur qua hora Judaei crucifixerint Dominum, qui volebant in Romanos vel principes vel milites transferre ipsum facinus, ubi factum ministrorum militum commemoratum est. Ait enim, Et crucifigentes eum diviserunt vestimenta ejus, mittentes sortem super eis, quis quid tolleret: qui hoc , nisi milites, sicut Joannes manifestat? Ergo ne quisquam cogitationem tanti criminis, aversus a Judaeis, in milites illos converteret, Erat autem, inquit, hora tertia et crucifixerunt eum; ut illi eum potius crucifixisse inveniantur, quos hora tertia ut crucifigeretur clamare potuisse, diligens inquisitor inveniet, cum adverterit hoc quod a militibus factum est, hora sexta factum esse.

50. Quanquam non desint qui parasceves, quam Joannes commemoravit dicens, Erat autem parasceve Paschae, hora fere sexta, horam diei tertiam velint intelligi, qua sedit Pilatus pro tribunali: ut eadem tertia completa videatur, quando crucifixus est; atque illo jam pendente in ligno, aliae tres horae peractae sint, et reddiderit spiritum: ut ab ea hora qua defunctus 1189 est, id est diei sexta, tenebrae fierent usque ad nonam. Dicunt enim, die quidem illo quem dies sabbati sequebatur, parasceven fuisse Paschae Judaeorum, quod ab eodem sabbato jam inciperent Azyma: sed tamen verum Pascha, quod jam in passione Domini gerebatur, non Judaeorum, sed Christianorum, coepisse praeparari, id est, parasceven habere, ab hora noctis nona, in eo quod Dominus a Judaeis occidendus praeparabatur. Parasceve quippe interpretatur praeparatio. Ab illa ergo nona noctis hora usque ad ejus crucifixionem occurrit hora parasceves sexta secundum Joannem, et hora diei tertia secundum Marcum: ut non Marcus horam illam recordatam recapitulando commemoraverit, qua clamaverunt Judaei, Crucifige, crucifige; sed eam prorsus horam tertiam dixerit, qua Dominus est fixus in ligno. Quis fidelis non huic faveat solutioni quaestionis, si modo possit aliquis articulus conjici ab hora nona noctis, unde coepisse parasceven Paschae nostri, id est praeparationem mortis Christi, congruentur intelligamus? Si enim dicamus eam coepisse quando a Judaeis apprehensus est Dominus; adhuc noctis primae partes erant: si quando ad domum perductus est soceri Caiphae, ubi et auditus est a principibus sacerdotum; adhuc gallus non cantaverat, quod ex Petri negatione colligimus, quae, cum jam audiretur, facta est: si autem quando Pilato traditus est; jam mane fuisse apertissime scriptum est. Restat ergo ut intelligamus tunc coepisse istam parasceven Paschae, id est praeparationem mortis Domini, quando responderunt omnes principes sacerdotum apud quos primo audiebatur, et dixerunt, Reus est mortis; quod apud Matthaeum et Marcum invenitur (Matth. XXVI, 66, et Marc. XIV, 64): ut recapitulando intelligantur de Petri negatione postea dixisse quod antea factum erat. Non enim absurde conjicitur, tempore eo, quando, ut dixi, reum mortis pronuntiaverunt, horam nonam noctis esse potuisse: ex qua hora usque ad horam qua sedit Pilatus pro tribunali, quasi hora sexta fuit, non diei, sed parasceves, id est praeparationis immolationis Domini, quod verum Pascha est: ut plena sexta ejusdem parasceves, quae plena diei tertia occurrebat, Dominus suspenderetur in ligno. Sive ergo hoc potius intelligendum eligatur, sive Marcus tertiam horam recoluerit, eamque maxime ad condemnationem Judaeorum in Domini crucifixione commemorare voluerit, qua intelliguntur clamare potuisse ut crucifigeretur, ut ipsos potius crucifixisse acciperemus, quam eos quorum manibus in ligno suspensus est; sicut ille Centurio magis accessit ad Dominum, quam illi amici quos misit : procul dubio quaestio soluta est de hora Dominicae passionis, quae maxime solet et contentiosorum concitare impudentiam, et infirmorum imperitiam perturbare.