Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
They are mistaken, in my opinion, who look upon the vinegar as one of the torments which were cruelly inflicted on the Son of God. There is greater probability in the conjecture of those who think that this kind of beverage had a tendency to promote the evacuation of blood, and that on this account it was usually given to malefactors, for the purpose of accelerating their death. Accordingly, Mark calls it wine mingled with myrrh. Now Christ, as I have just now hinted, was not led to refuse the wine or vinegar so much by a dislike of its bitterness, as by a desire to show that he advanced calmly to death, according to the command of the Father, and that he did not rush on heedlessly through want of patience for enduring pain. Nor is this inconsistent with what John says, that the Scripture was fulfilled, In my thirst they gave me vinegar to drink. For the two accounts perfectly agree with each other; that a remedy was given to him in order to put an end to the torments of a lingering death, and yet that Christ was in every respect treated with harshness, so that the very alleviation was a part, or rather was an augmentation, of his pain.
35. They parted his garments. It is certain that the soldiers did this also according to custom, in dividing among themselves the clothes of a man who had been condemned to die. One circumstance was perhaps peculiar, that they cast lots on a coat which was without seam, (John 19:23.) But though nothing happened to Christ in this respect but what was done to all who were condemned to die, still this narrative deserves the utmost attention. For the Evangelists exhibit to us the Son of God stripped of his garments, in order to inform us, that by this nakedness we have obtained those riches which make us honorable in the presence of God. God determined that his own Son should be stripped of his raiment, that we, clothed with his righteousness and with abundance of all good things, may appear with boldness in company with the angels, whereas formerly our loathsome and disgraceful aspect, in tattered garments, kept us back from approaching to heaven. Christ himself permitted his garments to be torn in pieces like a prey, that he might enrich us with the riches of his victory.
That it might be fulfilled which was spoken by the prophet. When Matthew says that thus was fulfilled the prediction of David, they part my garments among them, and cast the lot upon my vesture, (Psalm 22:18,) we must understand his meaning to be, that what David complained of, as having been done to himself metaphorically and figuratively, was literally, (as the common phrase is,) and in reality, exhibited in Christ. For by the word garments David means his wealth and honors; as if he had said that, during his life, and under his own eyes, he was prey to enemies, who had robbed his house, and were so far from sparing the rest of his property, that they even carried off his wife. This cruelty is represented even more strikingly by the metaphor, when he says that his garments were divided by lot. Now as he was a shadow and image of Christ, he predicted, by the spirit of prophecy, what Christ was to suffer. In his person, therefore, this is worthy of observation, that the soldiers plundered his raiment, because in this pillage we discern the signs and marks by which he was formerly pointed out. It serves also to remove the offense with which the sense of the flesh might otherwise
HARMONY OF THE EVANGELISTS
have regarded his nakedness, since he suffered nothing which the Holy Spirit does not declare to belong truly and properly to the person of the Redeemer.
Mark 15:25 And it was the third hour. This appears not to agree well with the testimony of the Evangelist John; for he relates that Christ was condemned about the sixth hour, (14:14.) But if we consider—what is evident from other passages—that the day was divided into four parts, and that each of the parts took its name from the first hour of its commencement, the solution will not be difficult. The whole time, from sunrise to the second part of the day, they called the first hour. The second part, which lasted till noon, was called by them the third hour. The sixth hour commenced at noon, and lasted till three or four o'clock in the afternoon. Thus, when the Jews saw that Pilate was wearing out the time, and that the hour of noon was approaching, John says that they cried out the more vehemently, that the whole day might not be allowed to pass without something being done, (14:15.) But this is not inconsistent with the assertion, that our Lord was crucified about the close of the third hour; for it is plain enough, that no sooner was he hastily condemned, than he was immediately executed; so eager was the desire of the Jews to put him to death. Mark therefore means not the beginning, but the close, of the third hour; and it is highly probable that Christ did not hang on the cross longer than three hours.
Luke 23:34. And Jesus said, Father, forgive them. By this expression Christ gave evidence that he was that mild and gentle lamb, which was to be led out to be sacrificed, as Isaiah the prophet had foretold, (53:7.) For not only does he abstain from revenge, but pleads with God the Father for the salvation of those by whom he is most cruelly tormented. It would have been a great matter not to think of rendering evil for evil, (1 Peter 3:9;) as Peter, when he exhorts us to patience by the example of Christ, says that he did not render curses for curses, and did not revenge the injuries done to him, but was fully satisfied with having God for his avenger (1
Peter 2:23.) But this is a far higher and more excellent virtue, to pray that God would forgive his enemies.
If any one think that this does not agree well with Peter's sentiment, which I have just now quoted, the answer is easy. For when Christ was moved by a feeling of compassion to ask forgiveness from God for his persecutors, this did not hinder him from acquiescing in the righteous judgment of God, which he knew to be ordained for reprobate and obstinate men. Thus when Christ saw that both the Jewish people and the soldiers raged against him with blind fury, though their ignorance was not excusable, he had pity on them, and presented himself as their intercessor. Yet knowing that God would be an avenger, he left to him the exercise of judgment against the desperate. In this manner ought believers also to restrain their feelings in enduring distresses, so as to desire the salvation of their persecutors, and yet to rest assured that their life is under the protection of God, and, relying on this consolation, that the licentiousness of wicked men will not in the end remain unpunished, not to faint under the burden of the cross.
Of this moderation Luke now presents an instance in our Leader and Master; for though he might have denounced perdition against his persecutors, he not only abstained from cursing, but even prayed for their welfare. But it ought to be observed