Attributed commentary excerpt
John Gill's Exposition on John 19:24
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
They said therefore among themselves, etc.] When they saw what a curious piece of work it was, and that it was pity to divide it into parts: and besides, that it would have been rendered entirely useless thereby: they moved it to each other, saying, let us not rend it, but cast lots for it, whose it shall be, that the Scripture might be fulfilled: not that they knew anything of the Scripture, or had any intention of fulfilling it hereby, but they were so directed by the providence of God, to take such a step; whereby was literally accomplished the passage in (<192218>Psalm 22:18) which saith, they parted my raiment among them, and for my vesture they did cast lots. The whole psalm is to be understood of the Messiah, not of David, as some do f733; many passages in it cannot be applied to him, such as speak of the dislocation of his bones, the piercing of his hands and feet, and this of parting his garments, and casting lots for his vesture: all which had their literal accomplishment in Jesus: nor can it be understood of Esther, as it is by some Jewish f734 interpreters; there is not one word in it that agrees with her, and particularly, not the clause here cited; and there are some things in it which are manifestly spoken of a man, and not of a woman, as (<192208>Psalm 22:8,24) nor can the whole body of the Jewish nation, or the congregation of Israel be intended, as others say f735; since it is clear, that a single person is spoken of throughout the psalm, and who is distinguished from others, from his brethren, from the congregation, from the seed of Jacob and Israel, (<192222>Psalm 22:22,23) and indeed, no other than the Messiah can be meant; he is pointed at in the very title of it, Aijeleth Shahar, which words, in what way soever they are rendered, agree with him: if by “the morning daily sacrifice”, as they are by the Targum; he is the Lamb of God, who continually takes away the sins of the world; and very fitly is he so called in the title of a psalm, which speaks so much of his sufferings and death, which were a propitiatory sacrifice for the sins of his people: or by the morning star, as others f736 interpret them; Christ is the bright and morning star, the day spring from on high, the sun of righteousness, and light of the world: or by “the morning help”, as by the Septuagint; Christ had early help from God in the morning of his infancy, when Herod sought his life, and in the day of salvation of his people; and early in the morning was he raised from the dead, and had glory given him: or by “the morning hind”, which seems best of all, to which he may be compared, as to a roe or hart, in (<220209>Song of Solomon 2:9,17, 8:14) for his love and loveliness, and for his swiftness and readiness in appearing for the salvation of his people; and for his being hunted by Herod in the morning of his days; and being encompassed by those dogs, the Scribes and Pharisees, Judas and the band of soldiers; (see <192216>Psalm 22:16). The first words of the psalm were spoken by Jesus the true Messiah, when he hung upon the cross, and are truly applied to himself; his reproaches and sufferings endured by him there, are particularly and exactly described in it, and agree with no other; the benefits which the people of God were to enjoy, in consequence of his sufferings, and the conversion of the Gentiles spoken of in it, which is peculiar to the days of the Messiah, show to whom it belongs. The Jews “themselves” are obliged to interpret some part…
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