And they gave him vinegar. Although the Evangelists are not so exact in placing each matter in its due order, as to enable us to fix the precise moment at which the events occurred; yet I look upon it as a probable conjecture that, before our Lord was elevated on the cross, there was offered to him in a cup, according to custom, wine mingled with myrrh, or some other mixture, which appears to have been compounded of gall and vinegar. It is sufficiently agreed, indeed, among nearly all interpreters, that this draught was different from that which is mentioned by John, (14:29,) and of which we shall speak very soon. I only add, that I consider the cup to have been offered to our Lord when he was about to be crucified; but that after the cross was lifted up, a sponge was then dipped and given to him. At what time he began to ask something to drink, I am not very anxious to inquire; but when we compare all the circumstances, it is not unreasonable to suppose that, after he had refused that bitter mixture, it was frequently in derision presented to his lips. For we shall find Matthew afterwards adding that the soldiers, while they were giving him to drink, upbraided him for not being able to rescue himself from death. Hence we infer that, while the remedy was offered, they ridiculed the weakness of Christ, because he had complained that he was forsaken by God, (Matthew 27:49.) As to the Evangelist John's narrative, it is only necessary to understand that Christ requested that some ordinary beverage might be given him to assuage his thirst, but that vinegar, mingled with myrrh and gall, was attempted to be forced upon him for hastening his death. But he patiently bore his torments, so that the lingering pain did not lead him to desire that his death should be hastened; for even this was a part of his sacrifice and obedience, to endure to the very last the lingering exhaustion. 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.

They gave him vinegar - Mark says that, "they gave him to drink wine mingled with myrrh." The two evangelists mean the same thing. Vinegar was made of light wine rendered acid, and was the common drink of the Roman soldiers, and this might be called either vinegar or wine in common language. "Myrrh" is a bitter substance produced in Arabia, but is used often to denote anything bitter. The meaning of the name is "bitterness." See the notes at Matthew 2:11. "Gall" is properly a bitter secretion from the liver, but the word is also used to denote anything exceedingly "bitter," as wormwood, etc. The drink, therefore, was vinegar or sour wine, rendered "bitter" by the infusion of wormwood or some other very bitter substance. The effect of this, it is said, was to stupefy the senses. It was often given to those who were crucified, to render them insensible to the pains of death. Our Lord, knowing this, when he bad tasted it refused to drink. He was unwilling to blunt the pains of dying. The "cup" which his "Father" gave him he rather chose to drink. He came to suffer. His sorrows were necessary for the work of the atonement, and he gave himself up to the unmitigated sufferings of the cross. This was presented to him in the early part of his sufferings, or when he was about to be suspended on the cross. "Afterward," when he was on the cross and just before his death, vinegar was offered to him "without the myrrh" - the vinegar which the soldiers usually drank - and of this he drank. See Matthew 27:49, and John 19:28-30. When Matthew and Mark say that he "would not drink," they refer to a different thing and a different time from John, and there is no contradiction.

They gave him vinegar - mingled with gall - Perhaps χολη, commonly translated gall, signifies no more than bitters of any kind. It was a common custom to administer a stupefying potion compounded of sour wine, which is the same as vinegar, from the French vinaigre, frankincense, and myrrh, to condemned persons, to help to alleviate their sufferings, or so disturb their intellect that they might not be sensible of them. The rabbins say that they put a grain of frankincense into a cup of strong wine; and they ground this on Proverbs 31:6 : Give strong drink unto him that is ready to perish, i.e. who is condemned to death. Some person, out of kindness, appears to have administered this to our blessed Lord; but he, as in all other cases, determining to endure the fullness of pain, refused to take what was thus offered to him, choosing to tread the winepress alone. Instead of οξος, vinegar, several excellent MSS. and versions have οινον, wine; but as sour wine is said to have been a general drink of the common people and Roman soldiers, it being the same as vinegar, it is of little consequence which reading is here adopted. This custom of giving stupefying potions to condemned malefactors is alluded to in Proverbs 31:6 : Give strong drink, שקר shekar, inebriating drink, to him who is ready to Perish, and wine to him who is Bitter of soul - because he is just going to suffer the punishment of death. And thus the rabbins, as we have seen above, understand it. See Lightfoot and Schoettgen.
Michaelis offers an ingenious exposition of this place: "Immediately after Christ was fastened to the cross, they gave him, according to Matthew 27:34, vinegar mingled with gall; but, according to Mark, they offered him wine mingled with myrrh. That St. Mark's account is the right one is probable from this circumstance, that Christ refused to drink what was offered him, as appears from both evangelists. Wine mixed with myrrh was given to malefactors at the place of execution, to intoxicate them, and make them less sensible to pain. Christ, therefore, with great propriety, refused the aid of such remedies. But if vinegar was offered him, which was taken merely to assuage thirst, there could be no reason for his rejecting it. Besides, he tasted it before he rejected it; and therefore he must have found it different from that which, if offered to him, he was ready to receive. To solve this difficulty, we must suppose that the words used in the Hebrew Gospel of St. Matthew were such as agreed with the account given by St. Mark, and at the same time were capable of the construction which was put on them by St. Matthew's Greek translator. Suppose St. Matthew wrote חליא במרירא (chaleea bemireera) which signifies, sweet wine with bitters, or sweet wine and myrrh, as we find it in Mark; and Matthew's translator overlooked the yod י in חליא (chaleea) he took it for חלא (chala) which signifies vinegar; and bitter, he translated by χολη, as it is often used in the Septuagint. Nay, St. Matthew may have written חלא, and have still meant to express sweet wine; if so, the difference only consisted in the points; for the same word which, when pronounced chale, signifies sweet, denotes vinegar, as soon as it is pronounced chala."
With this conjecture Dr. Marsh (Michaelis's translator) is not satisfied; and therefore finds a Chaldee word for οινος wine, which may easily be mistaken for one that denotes οξος vinegar; and likewise a Chaldee word, which signifies σμυρνα, (myrrh), which may be easily mistaken for one that denotes χολη, (gall). "Now," says he, "חמר (chamar) or חמרא (chamera) really denotes οινος (wine), and חמץ (chamets) or חמצא (charnetsa) really denotes οξος (vinegar). Again, מורא (mura) really signifies σμυρνα (myrrh), and מררא (murera) really signifies χολη (gall). If, then, we suppose that the original Chaldee text was חמרא הליט במורא (chamera heleet bemura) wine mingled with myrrh, which is not at all improbable, as it is the reading of the Syriac version, at Mark 15:23, it might easily have been mistaken for חמצא הליט במררא (chametsa haleet bemurera) vinegar mingled with gall." This is a more ingenious conjecture than that of Michaelis. See Marsh's notes to Michaelis, vol. iii., part 2d. p. 127-28. But as that kind of sour wine, which was used by the Roman soldiers and common people, appears to have been termed οινος, and vin aigre is sour wine, it is not difficult to reconcile the two accounts, in what is most material to the facts here recorded.

(7) They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink.
(7) Christ found no comfort anywhere, that in him we might be filled with comfort.

They gave him vinegar to drink,.... It was a custom with the Jews (o) when
"a man went out to be executed, to give him to drink a grain of frankincense in a cup of wine, that his understanding might be disturbed, as it is said, Proverbs 31:6. "Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts"; and the tradition is, that the honourable women in Jerusalem gave this freely; but if they did not, it was provided at the charge of the congregation.
The design of it was to cheer their spirits, and intoxicate their heads, that they might not be sensible of their pain and misery. But such a cup was not allowed Christ at the public expense, nor were the honourable women so compassionate to him; or if it was sent him, the soldiers did not give it him, but another potion in the room of it; indeed Mark says, they gave him "wine mingled with myrrh",
Mark 15:23; which was either a cordial provided by his friends, and given him, and is different from what the soldiers gave him here; or the sense is, that they gave him the cup, that was so called, but not the thing; but instead of it,
vinegar mingled with gall. The Vulgate Latin and Ethiopic versions, instead of "vinegar", read "wine"; and so does Munster's Hebrew Gospel, and so it is read in Beza's most ancient copy, and in another exemplar, and in one of Stephens's; and which may be easily reconciled with the common reading, and that with Mark; for the wine they gave him was flat and sour, and no other or better than vinegar; and real vinegar may be so called, as this seems to be; and the rather, because vinegar was a part of the Roman soldiers' allowance, and so they had it ready at hand; See Gill on John 19:29. As also, because it was thought that vinegar was useful to prolong the life of a man ready to die; and therefore they might choose to give it to Christ, that he might live the longer in misery: so the Jews (p) write, that "if a man swallows a wasp or hornet alive, he cannot live; but they must give him to drink a quarter, , "of vinegar of Shamgaz", (which the gloss says is strong vinegar,) and it is possible he may live a little while, until he hath given orders to his house.
The Arabic version, instead of "gall", reads "myrrh"; nor are we to suppose that this drink was mixed with the gall of a beast itself, but with something that was as bitter as "gall"; as wormwood, or myrrh, or any other bitter, to make it distasteful. This potion of vinegar with gall, was an aggravating circumstance in our Lord's sufferings, being given to him when he had a violent thirst upon him; and was an emblem of the bitter cup of God's wrath, he had already tasted of in the garden, and was about to drink up: the Jews had a notion of vinegar's being expressive of the chastisements of the Messiah; the words in Ruth 2:14, they say (q),
"speak of the king Messiah; "come thou hither", draw nigh to the kingdom; "and eat of the bread", this is the bread of the kingdom, "and dip thy morsel in the vinegar",
, "these are the chastisements", as it is said in Isaiah 53:5, "he was wounded for our transgressions".
By this offer was fulfilled the prophecy in Psalm 69:21, and which he did not altogether refuse; for it follows,
and when he had tasted thereof, he would not drink: not because it was the vinegar of Gentiles, which was forbidden by the Jewish canons (q), lest it should have been offered to idols; but because he would make use of no means either to prolong his life, or discompose his mind; and that it might appear he knew what he did, and that he was not afraid nor unwilling to die; though he thought fit to taste of it in a superficial way, to show he did not despise nor resent their offer; and that he was really athirst, and ready to drink a more disagreeable potion than that,
(o) T. Bab. Avoda Zara, fol. 12. 2. (p) Midrash Ruth, fol. 33. 2. (q) T. Bab. Avoda Zara, fol. 29. 2.

They gave him wine to drink mingled with gall. A stupefying drink, intended to lessen suffering.
He would not drink. The "tasting" implied a recognition of the kindly purpose of the act, but a recognition only. In the refusal to do more than taste, we trace the resolute purpose to drink the cup which his Father had given him to the last drop.

They gave him vinegar mingled with gall - Out of derision: which, however nauseous, he received and tasted of. St. Mark mentions also a different mixture which was given him, Wine mingled with myrrh: such as it was customary to give to dying criminals, to make them less sensible of their sufferings: but this our Lord refused to taste, determining to bear the full force of his pains.