John Calvin (1509–1564) on Luke 23:34

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.

Calvin's Commentaries (Grand Rapids, MI: Baker Book House, 1981), 17:300–301.

The Torrance edition says this:

Luke 23:34. And Jesus said. By this word Christ showed He was the quiet and tame lamb that must be led to the slaughter, as Isaiah the prophet had testified (53.7). He not only remits their punishment, but He commends to God His Father, the salvation of the men by whom He was more than cruelly harassed. It would have been great enough not to think of retaliation: as Peter (I, 2.20-23) when he urges us to patience by the example of Christ, says: He did not repay cursing for cursing, nor avenged His hurts, but was content with this alone, that God was His vindication. Yet this is a far superior virtue, for more outstanding—to pray God to forgive His enemies. If anyone thinks this sentence does not really match the one I have just cited from Peter, there is a ready answer. That Christ was led by feelings of pity to ask God for pardon for his persecutors did not prevent His accepting God's righteous judgment which He knew was decreed for the reprobate and stubborn. When Christ saw both the Jewish populace and the soldiers rage on Him in blind aggression, though their ignorance was not excusable, yet He felt pity, and intervened to beg them off. Yet as He knew God would be an avenger, He allowed Him to give judgment against the desperate. In like manner, ought the faithful to check their feelings in putting up with evil, and desire their persecutors to be saved, without doubting that their lives are under God's protection. Relying on this consolation, that in the end the wicked's licence will not go off unpunished, they should not faint under the weight of the cross. Moderation of this kind is the example Luke here gives in the Person of our Leader and Master, for when He might have called down a curse on His persecutors, to their ruin, He not only checked Himself from cursing but actually prayed for their good. We must note, if ever the whole world rises against us and all strive to overwhelm us, that this is the best means of overcoming temptation, to think of the blindness of those who attack God in us. The result will be that the conspiracy of many turned on us, alone and helpless, will not unnerve us out of measure. Just as in reverse, daily experience shows us the power of the device for shaking weak minds, if they see that they are attacked by a vast multitude. If we learn to raise ourselves to God, it will come easily to use to look down on the ignorance of the faithless as from a high position, for all their force of arms and great supply, they yet do not know what they do. It is likely that Christ did not pray for all without distinction, but only for the wretched populace who were carried along by thoughtless zeal, not deliberate wickedness. As there was no hope remaining for the scribes and priests, prayer for them would have had no effect. There is no doubt that the prayer was heard by the heavenly Father, whence it resulted that many of the people who had spilled His blood came afterwards to drink it.

John Calvin, "A Harmony of the Gospels Matthew, Mark and Luke: Volume 3 and The Epistles of James and Jude," in Calvin's New Testament Commentaries, ed. D. W. Torrance and T. F. Torrance, trans. A. W. Morrison, 12 vols. (Grand Rapids: Eerdmans, 1994–96), 3:195–96.

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