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31. If they do these things in the green tree. By this sentence Christ confirms what he had stated, that his death will not remain unpunished, and that the Jews, whose iniquity is ripe, or rather half-rotten, will not remain long in their present condition; and by a familiar comparison, he proves it to be impossible but that the fire of the divine wrath shall immediately kindle and devour them. We know that dry wood is wont to be first thrown into the fire; but if what is moist and green be burnt, much less shall the dry be ultimately spared. The phrase, if they do, may be taken indefinitely for if it be done ²⁶⁶²⁶⁶     “Pour si on fait ” and the meaning will be: “If green wood is thrown into the fire before the time, what, think you, shall become of what is dry and old?” But some perhaps will prefer to view it as a comparison of men with God, as if Christ had said: “Wicked men, who resemble dry wood, when they have basely murdered the righteous, will find that their time is prepared by God. For how could they who are already devoted to destruction escape the hand of the heavenly Judge, who grants them so much liberty for a time against the good and innocent?”

Whether you choose to interpret it in the one or the other of these ways, the general meaning is, that the lamentation of the women is foolish, if they do not likewise expect and dread the awful judgment of God which hangs over the wicked. And whenever our distress of mind, arising from the bitterness of the cross, goes to excess, it is proper to soothe it by this consolation, that God, who now permits his own people to be unjustly oppressed, will not ultimately allow the wicked to escape punishment. If we were not sustained by this hope, we must unavoidably sink under our afflictions. Though it be the natural and more frequent practice to make a fire of dry wood rather than of green wood, yet God pursues a different order; for, while he allows tranquillity and ease to the reprobate, he trains his own people by a variety of afflictions, and therefore their condition is more wretched than that of others, if we judge of it from the present appearance. But this is an appropriate remedy, if we patiently look for the whole course of the judgment of God; for thus we shall perceive that the wicked gain nothing by a little delay; for when God shall have humbled his faithful servants by fatherly chastisements, he will rise with a drawn sword against those whose sins he appeared for a time not to observe.

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 that, when the whole world rises against us, and all unite in striving to crush us, the best remedy for over-coming temptation is, to recall to our remembrance the blindness of those who fight against God in our persons. For the result will be, that the conspiracy of many persons against us, when solitary and deserted, will not distress us beyond measure; as, on the other hand, daily experience shows how powerfully it acts in shaking weak persons, when they see themselves attacked by a great multitude. And, therefore, if we learn to raise our minds to God, it will be easy for us to look down, as it were, from above, and despise the ignorance of unbelievers; for whatever may be their strength and resources, still they know not what they do.

It is probable, however, that Christ did not pray for all indiscriminately, but only for the wretched multitude, who were carried away by inconsiderate zeal, and not by premeditated wickedness. For since the scribes and priests were persons in regard to whom no ground was left for hope, it would have been in vain for him to pray for them. Nor can it be doubted that this prayer was heard by the heavenly Father, and that this was the cause why many of the people afterwards drank by faith the blood which they had shed.

Luke 23:39. And one of the malefactors. This reproach, which the Son of God endured from the robber, obtained for us among angels the very high honor of acknowledging us to be their brethren. But at the same time, an example of furious obstinacy is held out to us in this wretched man, since even in the midst of his torments he does not cease fiercely to foam out his blasphemies. Thus desperate men are wont to take obstinate revenge for the torments which they cannot avoid. ²⁷⁴²⁷⁴     “Voyans qu’ils ne peuvent eschapper les tormens, ils se vengent en s’obstinant et rongeant leur frein, comme on dit.” — “Perceiving that they cannot escape torments, they take revenge by obstinacy, and by champing the bit, as the saying is.” And although he upbraids Christ with not being able to save either himself or others, yet this objection is directed against God himself; just as wicked men, when they do not obtain what they wish, would willingly tear God from heaven. They ought, indeed, to be tamed to humility by strokes; but this shows that the wicked heart, which no punishments can bend, is hard like iron.