2358. Consequenter ponitur locus et venerunt in locum qui dicitur Golgotha, quod est Calvariae locus. Calvaria dicitur apud homines denudatum, sicut patet in coemeteriis. Unde dicitur in Graeco ‘cranios’. Et dicunt aliqui, quod in illo loco sepultus fuit Adam. Hieronymus istud improbat, quia sepultus fuit in Hebron, ut habetur in Iosue XIV. 2358. Next, the place is set down: and they came to the place that is called Golgotha, which is the place of the skull. Among men, a skull is something said to be stripped bare, as is clear in cemeteries. Hence in Greek it is called ‘kranios’. And some say that Adam was buried in that place. Jerome disproves this, since he was buried in Hebron (Josh 14). Et quare ibi passus est? Notandum quod in qualibet civitate est aliquis locus, ubi solent damnati cruciari: unde ibi erat locus damnatorum. And why did he suffer there? One should note that in any city there is a certain place where the condemned are usually tormented: hence it was the place of the condemned. 2359. Tunc narratur quid actum est in sua crucifixione. Et 2359. Then what was done at his crucifixion is recounted. And primo ponitur potatio eius; first, his drink; secundo crucifixio; second, his crucifixion; tertio alia, quae facta sunt. third, other things which were done. Et circa primum And concerning the first, primo ponitur quid sit oblatum; first, what was offered is set down; secundo quomodo se habuit ad oblatum. second, how he dealt with the thing offered. 2360. Dicit ergo et dederunt ei vinum bibere cum felle mixtum. Voluerunt quod omnes sensus eius paterentur: visus passus est per sputa et vigilias, auditus per blasphemias et verba irrisoria, tactus, quia flagellatus; ideo voluerunt quod et gustus pateretur. Et completum est quod in Ps. LXVIII, 22 dicitur: et dederunt in escam meam fel, et in siti mea potaverunt me aceto: et Ier. II, 21: quomodo conversa es in pravum, vinea aliena? 2360. It says therefore, and they gave him wine to drink mixed with gall. They wanted all his senses to suffer: his vision suffered by spittle and wakefulness, his hearing by blasphemies and mocking words, his touch because he was scourged; so they desired that his taste should also suffer. And what is said in the Psalm was fulfilled: and they gave me gall for my food, and in my thirst they gave me vinegar to drink (Ps 68:22); and, how then are you turned unto me into that which is good for nothing, O strange vineyard? (Jer 2:21). Sed est quaestio: quia in Mc. XV, 23 habetur quod dederunt ei vinum myrrhatum. Dicendum quod myrrha amarissima est, et vinum felle mixtum est amarum. Sed consuetudo est omne amarum nominari sub specie fellis. Unde secundum veritatem vinum erat myrrhatum, sed tamen ad similitudinem fellis dicitur. Et per hoc significabatur quod amaritudinem peccatorum nostrorum tulit. But there is a question, for it says that they gave him wine mixed with myrrh (Mark 15:23). One should say that myrrh is most bitter, and wine mixed with gall is bitter. But usually everything bitter is named under the species of gall. So in fact it was wine mixed with myrrh, but it is named by a likeness to gall. And this signified that he bore the bitterness of our sins. 2361. Postea ponitur quomodo se habuit, quia cum gustasset, noluit bibere. 2361. After this, how he dealt with it is set down: and when he had tasted, he would not drink. Sed quid est quod dicit Marcus quod accepit, hic autem dicit quod gustavit? Potest dici quod non accepit, nisi ad gustandum. Et hoc signat, quia gustavit mortem: quia enim cito surrexit, vix visus est mortuus, quia fuit inter mortuos liber, Ps. LXXXVII, 6. But why does Mark say that he did not take it, while here it says that he tasted it? One can say that he only took it to taste it. And this signifies that he tasted death: for he quickly arose, and hardly seemed dead, because he was free among the dead (Ps 87:6). 2362. Postquam autem crucifixerunt eum et cetera. Sed potest quaeri quare magis ista morte voluit mori. 2362. And after they had crucified him. But one can ask why he wished to die by this death rather than another. Una ratio est ex parte crucifigentium, quia volebant quod per hoc infamaretur, secundum illud Sap. II, 20: morte turpissima condemnemus eum etc., et haec est crucis. Item ex parte ordinationis Dei, quia Christus voluit esse noster magister, ut daret nobis exemplum patiendi mortem. Unde passus est mortem ut per mortem liberaret nos, ut habetur ad Hebr. cap. II, 14 s. Sed multi sunt qui bene volunt pati mortem, sed mortem abiectam refugiunt; ideo Dominus dedit exemplum ne quodlibet genus mortis refugerent. One reason is on the side of those who crucified him, that they wanted him to be defamed by this, in accord with, let us condemn him to a most shameful death (Wis 2:20), and this is the death of the cross. Also, on the part of God’s decree, for Christ willed to be our teacher, that he might give us an example of suffering death. For he suffered death that he might free us through death, as is said (Heb 2:14). But there are many who are quite willing to suffer death, but flee from a base death; so the Lord gave an example, lest they should flee from any kind of death. Item competebat redemptioni, quia ad satisfactionem pro peccato primi hominis: sed primus homo peccavit in ligno; ideo Dominus in ligno pati voluit; Sap. XIV, 7: benedictum lignum, per quod fit iustitia. Item Christus exaltandus erat per passionem, ideo exaltari voluit per passionem in cruce. Item volebat corda nostra trahere ad se; Io. XII, 32: si exaltatus fuero a terra, omnia traham ad meipsum. Item ut corda nostra elevarentur. Likewise, it fits with the redemption, because he died to satisfy for the sin of the first man: but the first man sinned on a tree; for this reason, the Lord willed to suffer on a tree. For blessed is the wood, by which justice comes (Wis 14:7). Also, Christ was to be exalted through his suffering, so he willed to be lifted up by suffering on the cross. Again, he willed to draw our hearts to himself; and I, if I be lifted up from the earth, will draw all things to myself (John 12:32). Again, that our hearts might be raised up. 2363. Diviserunt sibi vestimenta sua. Hic ponuntur quae facta sunt in contumeliam crucifixi. Et 2363. They divided his garments. Here are set down the things which were done as an insult to the crucified one. And primo ponitur divisio vestimenti; first, the division of his garments is set down; secundo superpositio tituli; second, the placing of a title over him; tertio associatio. third, the association. Circa primum Concerning the first, primo ponit factum; first, he sets down the deed; secundo prophetiam. second, a prophecy. 2364. Dicit ergo diviserunt. Chrysostomus dicit quod hoc factum fuit in magnum vituperium. Consuetudo enim erat quod condemnatus non denudabatur nisi vilissimus homo: ideo ut magnam contumeliam inferrent ei, denudaverunt ipsum, ut instruamur quod nos ab omni effectu actuum carnalium debemus nos denudare. 2364. He says therefore, they divided. Chrysostom says that this was done as a great disparagement. For usually a condemned man was only stripped if he was a most vile man: so, to inflict a great insult on him, they stripped him, that we might learn that we should strip ourselves of every effect of carnal acts. Quomodo hoc factum sit, Matthaeus transit, sed Ioannes narrat c. XIX, 23 s. quod quilibet miles accepit partem suam de alia veste; sed super tunica inconsutili miserunt sortem. Matthew passes over when this was done, but John recounts that each soldier took his own part of the other garment; but they cast lots over the seamless tunic (John 19:23). 2365. Tunc ponitur prophetia ut adimpleretur quod dictum est per prophetam. Ly ut non ponitur causative, sed consecutive, quia Christo patiente accidit impleri istud quod dictum erat et sedentes servabant eum etc., ut scilicet non sepeliretur; Ps. XXI, 18: ipsi vero consideraverunt et inspexerunt me. 2365. Then a prophecy is set down: that it might be fulfilled what was spoken by the prophet. The that is not set down causatively, but consecutively, for when Christ suffered it happened that what had been said was fulfilled. And they sat and watched him, namely so that he would not be buried; and they have looked and stared upon me (Ps 21:18). 2366. Tunc sequitur titulus et imposuerunt super caput eius causam ipsius scriptam et cetera. Et attendendum quod illud quod ad ignominiam fecerunt ex ordinatione, cessit ad honorem eius. Unde imposuerunt causam ipsius, idest causam pro qua patiebatur; Apoc. c. XIX, 16 habetur scriptum: Rex regum et Dominus dominantium. Quod ergo dicit Rex Iudaeorum, hoc pertinet ad honorem, quia futurus erat rex super omnes gentes; Ps. II, 6: ego autem constitutus sum rex ab eo super Sion montem sanctum eius. 2366. Then there follows the title: and they put over his head, his cause written. And one should note carefully that what they did in order to shame him fell to his honor. Hence they put . . . his cause, i.e., the cause for which he suffered; it is found written, King of kings and Lord of lords (Rev 19:16). Therefore, when it says, KING OF THE JEWS, this pertains to his honor, because he was going to be king over all nations; but I am appointed king by him over Zion his holy mountain (Ps 2:6). 2367. Tunc ponitur societas tunc crucifixi sunt cum eo duo latrones. Haec fuit societas, quia in medio duorum latronum ut malefactor; unde Is. LIII, 12: et cum iniquis deputatus est. Sed unus a dextris, alter a sinistris. Crucem accepit ut iudex: sicut enim in iudicio quidam a dextris, quidam a sinistris, sic hic. Unde per hoc signatur iudex vivorum et mortuorum; ad Phil. II, 9: propter quod exaltavit illum Deus, et dedit illi nomen quod est super omne nomen, ut in nomine Iesu omne genu flectatur, caelestium, terrestrium et infernorum; Iob XXXVI, 17: causa tua quasi impii iudicata est, causam iudiciumque recipies. Item per hoc quod unus a dextris, alius a sinistris, signatur quod pro omnibus Christus passus est; sed tamen aliqui credunt, aliqui non; I ad Cor. I, 23: nos autem praedicamus Christum crucifixum, Iudaeis quidem scandalum, gentibus autem stultitiam. Vel potest dici quod quidam crucem patiuntur propter Deum, et hi a dextris; quidam autem non propter Deum, sed propter mundum, et hi a sinistris. 2367. Then his company is set down: then there were crucified with him two thieves. These were his company, because he was in the middle of two thieves as though an evildoer; hence, and was reputed with the wicked (Isa 53:12). But one was at his right, the other at his left. He took up the cross as a judge: for just as in a judgment one is at the right and the other at the left, so it is here. Hence this signifies the judge of the living and the dead; for which cause God also has exalted him, and has given him a name which is above all names: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:9); your cause has been judged as that of the wicked, cause and judgment you will recover (Job 36:17). Likewise, the fact that one was at the right and the other at the left signifies that Christ suffered for all; yet some believe, and some do not. But we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the gentiles foolishness (1 Cor 1:23). Or, it can be said that some suffer the cross for God’s sake, and these are at the right; while others suffer the cross not for God’s sake, but for the world’s sake, and these are at the left. 2368. Tunc agitur de illusione crucifixi praetereuntes autem blasphemabant eum; et 2368. Then he treats of the mockery of the crucified one: and those that passed by, blasphemed him, wagging their heads; and primo agitur de ea quae a populo; first, he treats of what the people did; secundo de ea, quae a principibus; second, of what the rulers did; tertio de illa, quae a latronibus. third, of what the thieves did. Circa primum Concerning the first, primo describit blasphemos; first, he describes the blasphemers; secundo blasphemias. second, the blasphemies. 2369. Primo ergo describit quia praetereuntes, idest praeter viam euntes: de talibus dicitur Is. XXX, 11: declinate a me semitam, cesset a facie nostra Sanctus Israel. Item describuntur, quia movebant capita: et hoc faciebant ad delusionem. Per caput significatur ratio, per pedes affectus; unde primo moverunt affectus ad malum, post movent capita, quia infatuantur in peccatis. 2369. First therefore he describes them, at those who passed by, i.e., those going along the road. About such men it says, turn away the path from me, let the Holy One of Israel cease from before us (Isa 30:11). Likewise, they are described at wagging their heads: and they did this for mockery. The head signifies reason, and the feet signify the affections; hence first they moved their affections, then they moved their heads, because they are made foolish in sins.