Lecture 1 — Jesus before Pilate

^27:1^ And when morning came, all the chief priests and elders of the people took counsel against Jesus, that they might put him to death. [n. 2305]

^27:2^ And they brought him bound, and delivered him to Pontius Pilate the governor. [n. 2306]

^27:3^ Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and elders, [n. 2308]

^27:4^ saying: I have sinned in betraying innocent blood. But they said: what is that to us? You look to it. [n. 2312]

^27:5^ And casting down the pieces of silver in the temple, he departed, and went and hung himself with a halter. [n. 2314]

^27:6^ But the chief priests, having taken the pieces of silver, said: it is not lawful to put them into the corbona, because it is the price of blood. [n. 2316]

^27:7^ And after they had consulted together, they bought the potter’s field with it, to be a burying place for strangers. [n. 2319]

^27:8^ For this cause, the field was called Haceldama, that is, the field of blood, even to this day. [n. 2320]

^27:9^ Then was fulfilled that which was spoken by Jeremiah the prophet, saying: and they took the thirty pieces of silver, the price of him who was prized, whom they prized of the children of Israel. [n. 2321]

^27:10^ And they gave them to the potter’s field, as the Lord appointed to me. [n. 2321]

^27:11^ And Jesus stood before the governor, and the governor asked him, saying: are you the king of the Jews? Jesus said to him: you say it. [n. 2322]

^27:12^ And when he was accused by the chief priests and elders, he answered nothing. [n. 2326]

^27:13^ Then Pilate said to him: do you not hear what great testimonies they allege against you? [n. 2327]

^27:14^ And he did not answer to any word; so that the governor wondered exceedingly. [n. 2328]

^27:15^ Now, upon the solemn day, the governor was accustomed to release to the people one prisoner, whom they wished. [n. 2331]

^27:16^ And he had then a notorious prisoner, who was called Barabbas. [n. 2331]

^27:17^ They therefore being gathered together, Pilate said: whom do you wish that I release to you, Barabbas, or Jesus who is called the Christ? [n. 2332]

^27:18^ For he knew that for envy they had delivered him. [n. 2333]

^27:19^ And as he was sitting for the tribunal, his wife sent to him, saying: have nothing to do with that just man; for I have suffered many things this day in a vision because of him. [n. 2334]

^27:20^ But the chief priests and elders persuaded the people, that they should ask for Barabbas, and make Jesus away. [n. 2337]

^27:21^ And the governor answering, said to them: which of the two do you wish to be released to you? But they said: Barabbas. [n. 2338]

^27:22^ Pilate said to them: what should I do then with Jesus who is called the Christ? [n. 2340]

^27:23^ They all said: let him be crucified. The governor said to them: why, what evil has he done? But they cried out the more, saying: let him be crucified. [n. 2340]

^27:24^ And Pilate seeing that nothing prevailed, but rather that a tumult was made, taking water washed his hands before the people, saying: I am innocent of the blood of this just man; you look to it. [n. 2342]

^27:25^ And the whole people answering, said: his blood be upon us and our children. [n. 2343]

^27:26^ Then he released to them Barabbas, and having scourged Jesus, delivered him to them to be crucified. [n. 2344]

2304. Above, the Evangelist recounted what Christ suffered from the Jews; here he recounts what he suffered from the gentiles: and he does four things:

first, he touches on how he is handed over to the gentiles;

second, how he is tried;

third, how he is condemned;

fourth, how he suffers.

The second is at and Jesus stood before the governor; the third, at now, upon the solemn day, the governor was accustomed; the fourth, at **then the soldiers of the governor taking Jesus into the praetorium **(Matt 27:27).

Concerning the first, two things:

first, he tells about the allotment by which he is given over into the hands of the gentiles;

second, about the death and sin of the betrayer, at then Judas, who betrayed him, seeing that he was condemned.

Concerning the first, three things:

first, he gives the motive;

second, the manner;

third, the deed.

2305. The cause was the plan they formed for his death: and in accord with this he touches on three things by which their sin is made worse. First, by solicitude, and he touches on this when he says, and when morning came . . . they took counsel, for while they had been solicitous at mockery the whole night, yet in the morning they came together. Hence they were quite solicitous; the murderer rises at the very break of day (Job 24:14).

Likewise, it is made worse by partnership, for all the chief priests. For if it had been one or two, it would have been excusable, but all came together; from the sole of the foot unto the top of the head, there is no soundness therein (Isa 1:6); this is why he says, all the chief priests. Son of man, these are the men that study iniquity, and frame a wicked counsel (Ezek 11:2).

Likewise, by cruelty, because they could have considered many other things, but they considered how they might put him to death; as it is written: for their feet run to evil, and make haste to shed blood (Prov 1:16).

2306. But how? They brought him bound. This was the custom, that such men were brought bound, and were marked as condemned to death. And it signified that just as he destroyed our death by his death, so he destroyed the bonds of sinners by his own bonds.

2307. And delivered him to Pontius Pilate. And why? There are three reasons. One is literal, that he was the vicar of the emperor, and the Jews did not have judgment over blood. On account of which they say, it is not lawful for us to put any man to death (John 18:31).

Also, there is a reason from their intention: for they did not want to kill him in a hidden manner, but openly, that the story might become commonly known, in accord with what is said, let us condemn him to a most shameful death (Wis 2:20).

A third reason is because he wanted to die for all, so he desired that all should be gathered together, both the Jews and the gentiles, so that the Psalm was fulfilled, the kings of the earth stood up, and the princes met together (Ps 2:2).

2308. Then Judas, who betrayed him, seeing that he was condemned. Here he treats of the repentance and death of Judas.

And concerning this he does two things:

first, he tells about the betrayal;

second, what was done about the reward, at but the chief priests, having taken the pieces of silver, said.

Concerning the first,

first, he treats of the repentance;

second, of the despair, at and casting down the pieces of silver in the temple, he departed.

Concerning the first, he does three things:

first, the motive is set down;

second, the repentance;

third, the effect.

2309. The motive: seeing that he was condemned, repenting himself, brought back the thirty pieces of silver. It could be that Judas thought, when he sold him, that he would not be killed, but that he would be scourged; so seeing that he was condemned, he repented.

But there is a question, when he had been handed over to the governor, how he could think that he was condemned. Jerome says that he saw this with the eye of the mind, because having seen that he had been condemned by the Jews, and handed over to Pilate, he thought that Pilate would judge him as they wished, namely the Jews. Origen said that some have said: Judas . . . seeing that he was condemned, namely Judas himself, and this moved him to repentance.

2310. Hence, repenting himself, brought back the thirty pieces of silver. And this repentance was not true repentance, yet had something of repentance, because repentance should be a middle between hope and fear; but Judas had fear and sorrow, indeed, for he sorrowed over his past sin, but he did not have hope. And such is the repentance of the impious; repenting, and groaning for anguish of spirit (Wis 5:3).

2311. And why did he repent? One should note that Origen says that it sometimes happens that the devil urges a man on to sin, and sometimes that a man does; but in different ways, for a man does so to satisfy lust, the devil to destroy. And if the devil threw him down, he did not have this from his creation, and therefore he could have repented.

And this is against the Manichees, who say that there are two creations, a good and a bad, and that those who are of the bad creation cannot act well, and vice versa. And according to them, Judas was of the bad creation. How then could he have repented? He says therefore that the fact that he despaired only happened because he was negligent.

2312. There follows the effect. The effect of repentance is that the sinner is eager to repair his sin. He had sinned, because he had sold Christ, for he had done what was in himself: for this reason, he brought back the thirty pieces of silver. And first, the bringing back is set down; second, the repentance, at I have sinned in betraying innocent blood.

He brought back therefore the thirty pieces of silver; and while doing so he retracted, saying, I have sinned, i.e., I have truly offended. But when he says, betraying innocent blood, although he speaks well, still he does not speak completely, because it can be referred to a righteous man. Hence, if you put me to death, you will shed innocent blood against your own selves (Jer 26:15). Hence Jerome says that if he had had the right faith, he would not have despaired. For he should have said: betraying God. Therefore, when he said, betraying innocent blood, he lessened his power, and showed that he lacked the right faith.

2313. Then the Jews’ obstinacy is set down: but they said: what is that to us? He professed that he was a just man, and yet they say, what is that to us? My people have not known the judgment of the Lord (Jer 8:7). You look to it, i.e., we do not follow your conscience. Remigius: **what is that to us? **You first sold him, and later you profess that he is a just man. Whom do you see among us, you who so change your opinion? For to change from bad to good is good, but to change from bad to bad is bad. A holy man continues in wisdom as the sun: but a fool is changed as the moon (Sir 27:12).

2314. Then the desperation is set down. For a desperate man cares nothing for temporal goods; and this man acted the same way, for casting down the pieces of silver in the temple, he departed, for he had no care for money, and went and hung himself with a halter. Hence it says that he hanged himself and burst open in the middle (Acts 1:18).

And why? Origen says that it happens that the devil casts someone down into sin, and although he gives him room, yet he wishes to cast him down into another. And the Apostle wished to avoid this, saying, you should rather forgive him and comfort him, lest perhaps such a one be swallowed up with overmuch sorrow (2 Cor 2:7). Thus Judas came to such a great submersion that he went and hung himself with a halter. Nor the deep swallow me up (Ps 68:16). Origen recounts the opinion of certain men who said that since Judas had heard talk about the resurrection, he thought to run to meet Christ, and this is why he hung himself with a halter.

2315. Augustine asks when this happened. For if we wish to think about it, we find hardly any time before the passion in which this might happen, because the chief priests had been occupied the whole day with the death of Christ. Likewise on the following day it was the Sabbath, and they would not have accepted the money on that day. For this reason, Augustine seems to want that this happened after the resurrection. Yet it can be said that some had gone to Pilate, and pursued Christ’s death, while others had remained in the temple, and Judas handed the thirty pieces of silver over to these.

2316. But the chief priests having taken the pieces of silver, said. He describes what was done with Judas’s money. And

first, he says how it is excluded from the treasury;

second, he tells on what it was spent.

2317. It says therefore, but the chief priests, having taken the pieces of silver, said: it is not lawful to put them into the corbona. One should note that the offering of gratification, or the gift of grace, was put in the treasury. For there were some things which were offered voluntarily, and other things which were offered out of debt: the voluntary ones were put in the treasury, but the others elsewhere; the Most High does not approve the gifts of the wicked (Sir 34:23). Therefore, it is not lawful to put them into the corbona, because it is the price of blood. And in this the Lord’s word is verified, above, who strain out a gnat, and swallow a camel (Matt 23:24). They did not want to put this money in the treasury, but they managed the death of the Son of God quite well.

2318. Then he tells what happened from there. And he tells

first, the deed;

second, what was done from there.

2319. It says, and after they had consulted together. Why did they do this? One should say that God arranged it this way, so that this deed would be held in memory. Hence, they bought the potter’s field with it, to be a burying place for strangers, not for those who belong to the homeland, but for others. It was fitting, according to a mystery, for by Christ’s death not only was justification hastened, but rest for the dead; from henceforth now, says the Spirit, that they may rest from their labors (Rev 14:13). Or it can be that the strangers are those who do not have their own lodging; woe is me, that my sojourning is prolonged! (Ps 119:5). And these are buried with Christ. The Apostle: we are buried together with him (Rom 6:4). This field is holy Church. Hence above, the kingdom of heaven is like a treasure hidden in a field (Matt 13:44). This potter is Christ. Hence it says, behold as clay is in the hand of the potter, so are you in my hand, O house of Israel (Jer 18:6).

2320. Then a confirmation of the deed is set down. And first, by the name: for this cause the field was called Haceldama, that is, the field of blood, even to this day, namely even to the time at which this Gospel was written. Then he confirms it by authority: then was fulfilled that which was spoken by Jeremiah the prophet.

2321. But there is a question, why he says, by Jeremiah the prophet, when the words, according as they lie here, are not written anywhere in the Sacred Scriptures. Yet a similar thing is found: and they weighed for my wages thirty pieces of silver (Zech 11:12). Therefore, there is a question, why it is put down as by Jeremiah, when it was spoken through Zacharias. Augustine says that in another place what is written is found through a prophet, and not through Jeremiah, yet it seems that the man is Jeremiah, as is said in the text. Jerome touches on a solution, namely that the prophets wrote other books which were canonized among the Jews. For there are some books of the prophets which are not in the canon of the Bible, as for instance Jude names certain things in his canon, and all the apostles also accepted them. So he says that a certain man brought him a book of Jeremiah where these words were written verbatim, and the Evangelist wrote according as he found in the apocryphal book.

Augustine resolves it: it sometimes happens that, wishing to express the name of one author, another name occurs to him; so it can be that when he wished to write Zacharias, he wrote Jeremiah. But there were at the time many Jews who knew the law; why did they not correct it? Because they thought that it had been divinely spoken, because all the prophets spoke by the Holy Spirit, and the words of a prophet had efficacy only from the Holy Spirit; so, that they might imply this mystery, they did not correct it. Another solution which he states is that, although they are not the words of Jeremiah, yet something similar is done (Jer 32:6), that he received a command that he should buy a field. Or, the Holy Spirit moved Matthew to the same deed as that to which he moved Jeremiah.

But if we wish, we can take up the words of Jerome, in the book On the Best Kind of Interpretation, who says that the footman of Christ does not fall into a word of falsity: for the duty of a good interpreter is not to consider the words, but the meaning. For this reason, this Evangelist set down the meaning of certain things written in Jeremiah, and of certain things in Zechariah, just as it is found in Mark that he sets down an authority of Isaiah, of which one part is from Malachias, and another from Isaiah (Mark 1:2). So also, Matthew joins two thoughts, of which one is set down by Zechariah, and the other by Jeremiah (Jer 32:6). For what is in Zechariah, namely that they weighed out, i.e., took, thirty pieces of silver (Zech 11:12), is not found in Jeremiah, but rather that he bought a field, which signified the deed of the whole people. ‘As the Lord appointed to me’; this is found explicitly in what he commanded Jeremiah, in the place above, that he buy a field. So as regards the first part it is found in Zechariah; as regards the second, in Jeremiah.

2322. And Jesus stood before the governor, and the governor asked him. Above, the Evangelist told how the Lord was delivered into the hand of a gentile; and here, he treats of the examination.

And concerning this he does three things:

first, he tells how he is made to stand before an earthly judge;

second, how he is examined;

third, how he is accused.

2323. It says therefore: thus it is said of Judas when he had handed Jesus over to the governor. Jesus therefore stood before the governor, i.e., as one guilty and to be charged with a crime; your cause has been judged as that of the wicked, cause and judgment you will recover (Job 36:17). For by this he merited to become the judge of the living and the dead.

2324. Then there follows the examination, and first, the interrogation is set down; second, the response, at Jesus said to him.

The high priests were accusing him of several things, namely of subversion of the law, and that he called himself a king. So Pilate did not care to question him about transgressions of the law, but rather about that which seemed to pertain to sedition, namely, are you the king of the Jews? For John says, for whoever makes himself a king, speaks against Caesar (John 19:12).

Then there follows the response: Jesus said to him: you say it. Jerome says that Christ moderates his words in such a way that he neither affirms nor denies, but says: you say it. He who sets bounds to his words is knowing and wise (Prov 17:27).

Notice also, following Hilary, that above, when asked by the high priest if you are the Christ the Son of God, he said, you have said it (Matt 26:63). And he responded with the past tense; but when he responded to a gentile, he responded with the present tense. And this signifies that the Jews’ profession of Christ is from long before, because it was done by the prophets; and a king will reign, and will be wise (Jer 23:5). But when speaking to a gentile, he says, you say it, for the gentiles were confessing then for the first time.

2325. Next, he treats of the accusation. And

first, the accusation is set down;

second, an exhortation to responding, at then Pilate said to him.

2326. It says then, and when he was accused by the chief priests and elders, he answered nothing. Matthew does not mention what he was accused of, but Luke tells this (Luke 23:1). This is the evangelists’ usual practice, that what one leaves out, the other recounts. Hence it is said there that he was seducing the crowds, and that he forbade the census be given to Caesar, and that he called himself a king. And this is false, according to their meaning, because they mean it of a temporal kingdom; but he himself says, my kingdom is not of this world (John 18:36). But Christ gave no response. Then was fulfilled what was said, he will be led as a sheep to the slaughter, and will be dumb as a lamb before his shearer, and he will not open his mouth (Isa 53:7). And, neither will his voice be heard abroad (Isa 42:2).

2327. Then Pilate said to him. From that point on, Pilate was trying to free him, and this is why he tried to make him respond; hence he said, do you not hear what great testimonies they allege against you? And first, a provocation is set down: do you not hear? And he said this because he wanted to release him; for the very ones who were the accusers were the witnesses, and so he did not want to respond.

2328. As to why he did not respond, there can be a reason on Christ’s part, because he did not want to avoid his passion: for he could have avoided it by speaking, and this is why he did not want to speak. For he was offered because it was his own will (Isa 53:7). Also, to give us an example, that one should not slander when one is slandered. Also, because the Jews had seen so many signs that they could have converted, and so he considered them unworthy; where there is no hearing, pour not out words (Sir 32:6).

And one should notice that he speaks on several occasions, and is silent on several occasions, for if he always spoke he would exonerate himself; likewise if he was always silent, he would seem stubborn. However, he responds to Pilate sometimes, but never responds to the Jews, because Pilate was ignorant, and so he sometimes spoke the truth, but the Jews were obstinate.

2329. Then Pilate’s wonderment is set down: so that the governor wondered exceedingly. And why does he marvel? Because he heard that he was most eloquent; and this is what David says, but I, as a deaf man, heard not: and as a dumb man not opening his mouth (Ps 37:14), i.e., as though I were ignorant.

And notice that it says, exceedingly, for that a wise man should not respond is a marvel; but that he should not respond in such a case, where he is condemned to death, this is greatly to be marveled at. Likewise, because he saw that he was not terrified; for in such a case men are usually also terrified.

2330. Then he treats of the condemnation. And

first, he sets down the various efforts of those wishing to excuse him;

second, the effort of those wishing to condemn him, at but the chief priests and elders persuaded the people, that they should ask Barabbas;

third, the condemnation, at then he released to them Barabbas.

Concerning the first,

first, Pilate’s effort to free him is set down;

second, the effort of the chief priests to condemn him.

Concerning the first,

first, he sets out certain opportunities;

second, he discusses his liberation;

third, he gives the reason.

The second is at they therefore being gathered together, Pilate said; the third, at for he knew that for envy they had delivered him.

2331. In the first part, he sets out two opportunities. He says then, now, upon the solemn day, the governor was accustomed to release to the people one prisoner. This custom was not from the emperor’s law, but from his own will, that he might make the people more devoted to him: since they should rather be pleasant on the solemnity, he did not want that day to be a cause of sorrow. So also in Rome, on the day on which the emperor entered, no one was condemned to death. Also, he had acquired the office of prefect only recently, so he wanted them to be devoted to him. Yet something similar is written in the Old Testament, namely that Saul freed Jonathan, who had been condemned to death (1 Sam 14:44).

Then he sets out the opportunity from a certain thief, who was called Barabbas, which means son of the father, namely of the devil; you are of your father the devil (John 8:44).

2332. They therefore being gathered together, Pilate said: whom do you wish that I release to you? Pilate did this contrary to the custom of the Jews, for he did not usually ask them, but they themselves asked him. But he did this because he sought to release him, and he seems to lead them to release Jesus, because it seemed to him that they should choose Christ over Barabbas, for this man was guilty of sedition, and had harmed many.

Also from the fact that he called him Christ, saying, or Jesus who is called the Christ? For Christ means ‘anointed.’ Hence he called him a king, and so he thought that they would take the Christ; before man is life and death, good and evil, that which he will choose will be given him (Sir 15:18). In the same way, Pilate set before them good and evil, and they themselves took the evil, and so evil always follows them.

2333. Then he sets down the reason: for he knew that for envy they had delivered him. How did he know? For he had heard many good things about him, and saw that he was resolute; from this he knew that for envy they had delivered him. For just as the devil’s envy was hostile to the first man, so the envy of these men had to be hostile to Christ. For Joseph was handed over by his brothers in the same way, out of envy (Gen 37:28).

2334. And as he was sitting for the tribunal, his wife sent to him. Above, the Evangelist set down one reason why Pilate strove to release him, and here he sets down another reason, namely his wife’s warning. And

first, the warning is set down;

second, the reason for the warning, at for I have suffered many things this day in a vision because of him.

2335. And as he was sitting for the tribunal. As a certain Gloss says, a tribunal is a judgment seat. The king, who sits on the throne of judgment, scatters away all evil with his look (Prov 20:8). A chair is properly for teachers; above, the scribes and the Pharisees have sat on the chair of Moses (Matt 23:2). And the name derives from ‘tribune,’ because the tribunes were first chosen by the Romans for passing judgment.

And he says, for the tribunal: and this is the Greek way of speaking. Sometimes for is taken as ‘before,’ as in, the army is for the field, i.e., before the field. Sometimes as ‘on’; hence, for the tribunal, i.e., on the tribunal.

His wife sent to him, saying. This woman was a gentile, and signifies the church of the gentiles, which accepted Christ (1 Cor 1). Have nothing to do with that just man, i.e., it does not pertain to you to judge; on the contrary, he should be your judge. Who was appointed by God, to be judge of the living and of the dead (Acts 10:42).

2336. For I have suffered many things this day in a vision because of him. Here the reason is set down. And there is such a way of speaking: for when someone is withdrawn from the senses, things appear according to the imagination, and it is common that when there is a separation from the senses the power of vision is attributed to what appears. Sometimes this happens when one is awake, and sometimes while asleep. When it happens while one is awake, it is called a vision; hence, if there is among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream (Num 12:6). But here a prophet is set down for both.

One should note that the cause of this is sometimes intrinsic to the body, as when there is an overabundance of blood, there comes an apparition of reddish bodies, and so on with the others. Sometimes it comes from an extrinsic cause, as someone may dream due to coldness that he is in the snow. But sometimes it comes from a spiritual cause, and this is either from God through a good angel; and Job says about this: by a dream in a vision by night . . . he opens the ears of men (Job 33:15). And these are true, and have truth; yet one should not put much confidence in them; for dreams have deceived many, and they have failed who put their trust in them (Sir 34:7). Sometimes they come from demons, who can impress them on a phantasm, since it is a bodily power. Hence divinations and suchlike are forbidden in the law; neither let there be found among you any one who . . . observes dreams and omens (Deut 18:10).

As regards this vision, we can say that it was caused by God through good angels; or by the devil, who was bent on preventing the passion: for in the passion there was the sin of murder. And in this way it came through good angels; but a good fruit comes out of the passion, so the devil, already perceiving that he was God, and afraid of losing power through the passion, just as he had put it in the mind of Judas to betray him, so also now he wished to prevent it, not because he wanted to prevent the sin, but rather to prevent the fruit of the passion.

2337. Then he sets down the effort of the Jews, who wished to kill Christ: but the chief priests and elders persuaded the people, that they should ask for Barabbas. For in either they show themselves to be detestable, for the chief priests are those who should correct others; he who justifies the wicked, and he who condemns the just, both are abominable before God (Prov 17:15). Similarly, by the fact that the elders did so; iniquity came . . . from the ancient judges, that seemed to govern the people (Dan 13:5).

2338. And the governor answering, said to them. Here he sets down the attempt with which Pilate attempted to release him. And first, he describes the words by which he acted for the release; second, the deeds, at and Pilate seeing that nothing prevailed.

He tried to free him in three ways: first, by a comparison; second, by Christ’s dignity; third, by his innocence.

2339. By a comparison, because he compared him to an evildoer, answering namely to the people’s request, or to the leaders who prompted him, which of the two do you wish to be released to you? But they said, Barabbas. For which Peter rebuked the people also, saying about Christ: whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released. But you denied the Holy One and the Just, and desired a murderer to be granted unto you (Acts 3:13–14).

2340. Therefore, Pilate said: what should I do then with Jesus who is called the Christ? Here he appeals to his dignity: what should I do then with Jesus, as though to say: it will be harmful to you if you kill the one who is called the Christ. But these men were incapable of reverence; rather they all say, let him be crucified, for this was a most shameful death. So what is said is fulfilled, let us condemn him to a most shameful death (Wis 2:20); their tongue, and their devices are against the Lord (Isa 3:8).

2341. The governor said to them: why, what evil has he done? Here he appeals to his innocence, meaning to free him, as though using what is said, what iniquity have your fathers found in me? (Jer 2:5). And, which of you will convince me of sin? (John 8:46). But they cried out the more, saying: let him be crucified. Hence they could not be persuaded, in accord with, they have laid hold on lying, and have refused to return (Jer 8:5). Hence they were obstinate in malice.

2342. And Pilate seeing that nothing prevailed. Here he aims at his liberation by deed: and first, the deed is set down; second, the people’s agreement to the punishment.

He says, and Pilate seeing that nothing prevailed. By this he gives one to understand that he had said many other things, and that it did no good. Taking water washed his hands. This was the custom, that when someone wanted to show himself innocent, he would wash his hands, as this man did; hence he said, I am innocent of the blood of this just man. In accord with this manner of acting, it says, I will wash my hands among the innocent (Ps 25:6). And truly, he would have been innocent if he had persevered in his judgment, hence he calls him a just man. You look to it, i.e., what should happen to you. Hence John says, take him, and judge him according to your law (John 18:31).

2343. Then there follows the agreement to the punishment: his blood be upon us and our children. And in this way it came about that Christ’s blood is demanded of them even to this day; and what is said fits them well: the voice of your brother’s blood cries to me from the earth (Gen 4:10). But Christ’s blood is more efficacious than Abel’s blood. The Apostle: and to the sprinkling of blood which speaks better than that of Abel (Heb 12:24); if you put me to death, you will shed innocent blood against your own selves (Jer 26:15).

2344. Then he released to them Barabbas. He released, i.e., he absolved him from the sentence of death. And having scourged Jesus, delivered him to them to be crucified. And why did he scourge him? Jerome says that it was the Romans’ custom that those condemned to death were first scourged. And as it says, he himself scourged him (John 19:1); hence what is said is fulfilled in him: I am ready for scourges (Ps 37:18). Some say that he scourged him so that they would be moved to pity, and so release him scourged.