John 19:18

§ 141.—JESUS ON THE CROSS, Joh_19:18-30.

Mat_27:35-50; Mar_15:24-37; Luk_23:33-46. See notes on parallel sections.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THE CRUCIFIXION

Mat 27:35-38; Luk 23:33-38; Joh 19:18-24; Mar 15:24-28. “And it was the third hour, and they crucified Him.” Here you see the bloody work of death began at 9 A.M., and they remained on the cross till 3 P.M. “And they crucify along with Him two thieves; the one on His fight, and the one on His left. And the Scripture was fulfilled, saying, He was numbered with the transgressors.” Thus the high priests maneuvered to do their utmost to cover Him with ineffaceable disgrace, having Him crucified between two robbers. N.B. — If you would follow Him up to heaven, you must go with Him to Gethsemane, and there give up all the world, your will sinking away into the Divine. Then you must go with Him to Calvary, and be crucified between two robbers; i. e., if you would get sanctified, you may expect the people to pronounce you a thief robber, or some other vile reprobate. They will so misunderstand and misjudge you as to identify you with the worst people. All this you must bear patiently and unmurmuringly, like Jesus, if you are going up to live with Him in heaven.

Luk 23:34. “And Jesus said, Father, forgive them; for they know not what they are doing.” How true! If those preachers had known that they were killing their own Christ, they would not have done it for a million of worlds. They were so blinded by the devil that they did not know what they were doing. So have the people claiming to be God’s elect slaughtered about two hundred millions of God’s people. They killed them all under criminal charges, believing them to be bad people. What is the solution of this wonderful mystery? Satan, as in the case of the Jews when they crucified Jesus, had so deluded them as to make them follow him, thinking he is God. Amid these delusions, are the people inculpatory? Certainly they are. Having rejected the light and believed Satan’s lies, they have drifted into the awful dilemma where they call evil good, and good evil.

Joh 19:23-24. “Then the soldiers, when they crucified Jesus, took His garments, and divided them into four parts, a part for each soldier; also His tunic. For the tunic was seamless, woven from the top throughout. Then they said to one another, Let us not tear it, but gamble for it, whose it shall be; in order that the Scriptures may be fulfilled, saying, They parted My garments among themselves, and upon My vesture they did cast the lot. Indeed, then, the soldiers did these things.” Roman law gave the garments of the crucified to the quaternion, consisting of four soldiers, who took charge of each criminal and executed the bloody work. In that day, when there were no factories, clothing was not only very valuable, but quite scarce. The vesture or tunic was the inner garment, and, as you see here, it was seamless throughout, beautifully illustrating the absolute unity of the true Church, the body of Christ, the divisions all having been made by Satan, and, so far as they go, represent the Satanic phase of the true Church. The soldiers having divided all of His other garments, now recognized this seamless vesture, and concluded that it will spoil it to tear it into pieces; consequently they agreed to settle the ownership by a game of dice. O that all religious people could only have the gumption of these heathen barbarians, and see that they can not divide up the Church of Christ without serious detriment! Luk 23:38 : “And the superscription was written over Him in Greek, Roman, and Hebrew letters, THIS IS THE KING OF THE JEWS.” Roman law claimed pre-eminent justice in all things. Consequently the crime for which every culprit was crucified was written on the cross over his head, so the multitudes could all read it and know the reason why he suffered this awful death. Though the Jews had condemned Him for blasphemy, they could not use that charge against Him under Roman administration, as their law knew no such a crime. Though both Pilate and Herod had positively vetoed the charge of treason against Caesar which the Jews tried so hard to get them to recognize, yet in the finale, Pilate had it written over Him simply to fill a vacancy, as he had nothing else. As you pass by Roman Catholic cemeteries and churches, you frequently see a cross, superscribed I.N.R.I. This is an abbreviation of Jesus Nasarenus Rex Judaeorum, “Jesus of Nazereth, King of the Jews.”

These are the very words which were superscribed on the cross above the head of Jesus, in Hebrew, Greek, and Latin, the language of religion, learning, and law, for the convenience of all the multitudes, as they could all find it out from these three languages.

Joh 19:20-21. “Then many of the Jews read this title; because the place was near the city where Jesus was crucified.” Calvary overlooks the city, the prominence rising only about one hundred yards from the north wall, the Jericho road running between, and then the hill about one hundred yards more to its summit, which is somewhat level on top, uniformly and gradually descending, actually resembling a human, skull, for which it is named, and is the most conspicuous place about Jerusalem, lying in the angle of the two most important roads — i. e., those leading to Damascus and Jericho — in harmony with the Roman policy of crucifying criminals in the most conspicuous places. I emphasize these, specifications because the Greek, Roman, and all other Oriental Churches, locate Calvary some distance within the present wall of the city, where there is no mountain, but rather a subsidence, between Zion and Akra, within the great Church of the Holy Sepulcher, which has stood there since the days of Constantine, the most magnetic pilgrim-resort in all the Holy Land, as they believe that Jesus there laid down His life to save a guilty world. I believe they are mistaken as to the location of Calvary; and this lonely hill, outside of the wall, for more than a thousand years a Moslem cemetery, is, beyond doubt, the true Calvary. You remember that the Romans utterly destroyed the city, A. D. 73, verifying the prophecy of Jesus, leaving it utterly desolate fifty years. Then the Emperor Adrian went there, and founded a Roman colony, using the ruins to rebuild the city, calling it Elia Capitolina, thus even burying the name “Jerusalem” in (as they supposed). hopeless oblivion. So two hundred years rolled away during the nonexistence of Jerusalem, this Roman city occupying the site. When the Emperor Constantine was converted to Christianity, A. D. 325, he and his royal mother, Queen Helena, came to this sacred spot, revived and rebuilt the city, and restored the heaven-born name, Jerusalem. During these three hundred years there were no people there who knew the sacred places. Hence the confusion with reference to the locations. For an exhaustive elucidation of this matter, see “Footprints of Jesus.”

“Then the high priest of the Jews said to Pilate, Write not, The King of the Jews; but that He said, I am the King of the Jews. Pilate responded, What I have written, I have written.” In Oriental dialect, this is the very strongest negative, bluntly and stubbornly muttered out by the impatient proconsul. The truth of the matter is, they had browbeaten Pilate from the beginning, and run over him like a dog. Fearful of official depreciation, deposition, arraignment before the emperor, and untold humiliation, with which the high priests and elders threatened him, despite all his protestation of the innocence of Jesus, and the diversity of stratagems to which he resorted for His release, they treated all his efforts with utter contempt; having yielded to their imperious clamors again and again, and finally, though with the utmost reluctance, signed His death-warrant, and, pursuant to the Roman custom, superscribed the only accusation they had brought against Him on the cross above His head, “Jesus of Nazareth, King of the Jews,” and still they are dissatisfied and clamored for a change, — his patience broke down, and he positively and abruptly refused. No wonder Pilate refused to change that writing. He could not change it; Jesus is King of tile Jews, and will be forever. In coming eternity, as well as through the bright millennial centuries, when God will honor the patriarch and prophets, the elect custodians of His Revealed Oracles, amid a world of darkness and sin, Jesus will be King of the Jews forever, encumbering and honoring the Theocratic throne of David.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

19:18 None of the Gospel writers dwell on the details of being nailed . . . to the cross because they were well known and horrific. The soldiers used the cross as a means of torture; they wanted victims to survive for a while, in some cases for days. Because the Sabbath would begin at dusk (19:31), they expedited Jesus’ crucifixion. Jesus had been thoroughly beaten with stone- or metal-tipped whips, so his back was thoroughly lacerated, and he was bleeding profusely.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 19:18 . ὅπου … Ἰησοῦν . All information regarding the cross has been collected by Lipsius in his treatise De Cruce , Antwerp, 1595; Amstel., 1670; and in vol. ii. of his collected works, published at Lugduni, 1613. With Jesus were crucified “other two,” in Mat 27:38 , called “robbers,” probably of the same class as Barabbas. Jesus was crucified between them; possibly, to identify Him with the worst criminals. “The whole of humanity was represented there: the sinless Saviour, the saved penitent, the condemned impenitent.” Plummer.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

they crucified him, and two others with him--"malefactors" (Luk 23:33), "thieves" (rather "robbers," Mat 27:38; Mar 15:27).

on either side one and Jesus in the midst--a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith (Isa 53:12), And he was numbered with the transgressors"-- (Mar 15:28) --though the prediction reaches deeper. "Then said Jesus"--["probably while being nailed to the CROSS,"] [OLSHAUSEN], "FATHER, FORGIVE THEM, FOR THEY KNOW NOT WHAT THEY DO" (Luk 23:34) --and again the Scripture was fulfilled which said, "And He made intercession for the transgressors" (Isa 53:12), though this also reaches deeper. (See Act 3:17; Act 13:27; and compare Ti1 1:13). Often have we occasion to observe how our Lord is the first to fulfil His own precepts--thus furnishing the right interpretation and the perfect Model of them. (See on Mat 5:44). How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (Act 7:60). And what does the world in every age owe to these few words, spoken where and as they were spoken!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Two other] Matthew and Mark in the parallel places calls them robbers or murderers; they probably belonged to the gang of Barabbas. See about the figure of the cross, and the nature of crucifixion, on Mt 27:35.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. And two others with him, on either side one, and Jesus in the midst. As if the severity of the punishment had not been sufficient of itself, he is hanged in the midst between two robbers, as if he not only had deserved to be classed with other robbers, but had been the most wicked and the most detestable of them all. We ought always to remember, that the wicked executioners of Christ did nothing but what had been determined by the hand and purpose of God; for God did not surrender his Son to their lawless passions, but determined that, according to his own will and good pleasure, he should be offered as a sacrifice. And if there were the best reasons for the purpose of God in all those things which he determined that his Son should suffer, we ought to consider, on the one hand, the dreadful weight of his wrath against sin, and, on the other hand, his infinite goodness towards us. In no other way could our guilt be removed than by the Son of God becoming a curse for us. We see him driven out into an accursed place, as if he had been polluted by a mass of all sorts of crimes, that there he might appear to be accursed before God and men. Assuredly we are prodigiously stupid, if we do not plainly see in this mirror with what abhorrence God regards sin; and we are harder than stones, if we do not tremble at such a judgment as this.

When, on the other hand, God declares that our salvation was so dear to him, that he did not spare his only-begotten Son, what abundant goodness and what astonishing grace do we here behold! Whoever, then, takes a just view of the causes of the death of Christ, together with the advantage which it yields to us, will not, like the Greeks, regard the doctrlne of the cross as foolishness, nor, like the Jews, will he regard it as an offense, (1 Corinthians 1:23,) but rather as an invaluable token and pledge of the power, and wisdom, and righteousness, and goodness of God.

When John says, that the name of the place was Golgotha, he means that, in the Chaldaic or Syriac language, it was called גלגלתא, (Gulgaltha.) The name is derived from גלגל, (Gilgel, ) which signifies, to roll; because a skull is round like a ball or globe.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) Comp. Notes on Mat_27:38; Mar_15:27; Luk_23:33-34.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. two other] Robbers or bandits (not ‘thieves’), as S. Matthew and S. Mark call them, probably guilty of the same crimes as Barabbas (see on Joh_18:40). Jesus is crucified with them as being condemned under a similar charge of sedition and treason.

Jesus in the midst] Here also we seem to have a tragic contrast—the Christ between two criminals. It is the place of honour mockingly given to Him as King.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Where they crucified him,.... Namely, at Golgotha, the same with Calvary; and so had what they were so desirous of:

and two other with him, on either side one, and Jesus in the midst: these other two men were thieves, as the other evangelists declare; among whom Christ was placed, being numbered and reckoned among transgressors: he was no transgressor of the law of God himself, but he was accounted as such by men, and was treated as if he had been one by the justice of God; he, as a surety, standing in the legal place, and stead of his people; hence he died in their room, and for their sins: this shows the low estate of Christ, the strictness of justice, the wisdom of God in salvation, and the grace and love of the Redeemer; who condescended to everything, and every circumstance, though ever so reproachful, which were necessary for the redemption of his people, and the glory of the divine perfections, and for the fulfilment of purposes, promises, and predictions.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

Ver. 18. Where they crucified him] An ignominious, accursed, and dolorous death; for he was nailed to the tree in the hands and feet, which are the most sensible parts, as fullest of sinews; and therefore (in so fine a body as his especially) of most exquisite sense. Look wistly upon sin in this glass, and love it if thou canst. For our sins were the nails and ourselves the traitors that fastened him to the tree. Pilate and his soldiers, Judas and the Jews, were all set to work by us. Learn to lay the blame on thyself, and say, It was my gluttony that reached a cup of gall and vinegar to his mouth; mine incontinence that provided stripes for his back; mine arrogance that platted a crown of thorns upon his head; mine inconstance that put a reed into his hand; my treachery that nailed his hands and feet; my vanity that grieved his soul to the death; my self-love that thrust a spear into his side, &c. Adsum ego qui feci. (Virgil.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See Poole on "Mat 27:38".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Where they crucified him. As John barely mentions this awful climax of his Gospel, it is not needful here to enlarge upon the heartrending details of this hideous process, one which Cicero described as "crudelissimum, teterrimum, summum supplicium," one from which no Roman citizen could suffer, and which was reserved for the most ignominious and degraded of mankind for traitors, brigands, and condemned slaves. It is sufficient to say that, from the mention of the epigrafh ep autw , (Luk_23:38) the cross was not simply of the T shape called crux commissa, but rather (Luthardt and Zockler) of the familiar shape + and termed crux immissa, upon the upper arm of which the title or accusation, which had been placed round his neck, was affixed. The victim of this punishment was stripped, laid on the central bar, and the arms attached by ropes to the transverse beam, the hands and feet fastened with huge iron nails to the wood. A sedile was arranged to bear a portion of the weight of the body, which would never have been sustained by the gaping wounds. The cross was then raised by the executioners, and thrust with a fierce jerk into the hole or socket prepared for it. There was nothing in this inhuman torture necessarily to occasion death. The sufferers often lingered for twelve hours, and sometimes for several days, dying at last of thirst, starvation, and utterly intolerable agony. The Romans generally left the bodies to be devoured by birds of prey; the Jews buried the corpses. Constantine I, after his conversion, out of reverence for the Lord whom he had chosen, abolished the punishment, which, far more terrible than one by wild beasts or fire, has never been renewed, and rarely practiced in Europe since that day. There, then, these Jews, by the hands of lawless men, by Roman executioners, "crucified the Lord of glory," and by their hideous insensibility to goodness, by judicial blindness, bigotry, envy, and pride, not knowing the infinite crime they were committing, offered up a sacrifice, slew the Lamb of God, killed a Passover of transcendent price. That torture-tree has become his throne, and the very symbol of all that is most sacred and awe-inspiring in the entire region of human thought. They did not by this gross and inconceivable wickedness bring their rage to its full satisfaction; for they crucified two other with men with him either side one , (enteuyen kai enteuyen , an expression only found in this passage Rev_22:2) and Jesus in the midst, most prominent in this tragedy, and exalted to what they believed was the very pinnacle of shame.

The synoptic narrative has told us these two men were "robbers" (lhstai , not kleptai) or (kakourgoi) "malefactors," who, according to their own confession, were "suffering the due reward of their deeds." For a while both these dying ruffians tried to add torment to their quiet and patient fellow-Sufferer. Luke"s account of the change that came over one of them as the awful hours rolled on is one of the sublimest portents that attended the Crucifixion. John passes this well-known incident by, most obviously supplementing the synoptists" narrative with matter which they had omitted. It is strange that John, if he had simply a theological purpose in his selection of facts, should have omitted the sublime prayer, "Father, forgive them; for they know not what they do", (Luk_23:34) a revelation of compassion, power, inward agony, blended with Divine prerogative and unspeakable tranquility, which has done so much to reveal "the heart of Christ," the essence and character of the living God.

Three crosses.

What a picture is this! At a place near Jerusalem, called Golgotha, the Roman soldiery have reared three crosses. And on these crosses hang three figures. The sufferers have been doomed to die. With a criminal on either hand, the Son of man is enduring, not only anguish of body, but agony of mind unparalleled. The soldiers, with callous indifference, watch the tortured victims. The multitude gaze with vulgar curiosity upon the unwonted sight. The Jewish rulers look exultingly upon him whose death their malignant hate has compassed. Friendly disciples and tender-hearted women gaze with sympathy and tears upon the dying woe of their beloved One. No wonder that the scene should have riveted the imagination and have elicited the pathetic and pictorial powers of unnumbered painters. No wonder that every great picture-gallery in every Christian land contains some masterpiece of some famous painter, of one school or another, depicting the crucifixion of the Holy One and the Just. For us the scene has not only an artistic and affecting, but also and far more a spiritual, significance.

I ONE CROSS IS THE SYMBOL OF DIVINE LOVE AND OF HUMAN SALVATION. The central figure of the three is that which draws to it every eye.

1. There is in this cross what every spectator can discern. A Being undoubtedly innocent, holy, benevolent, is suffering unjustly the recompense of the evildoer. Yet he endures all with patience and meekness, with no complaint, but with sincere words of forgiveness for his foes. We conceive Jesus saying, "All ye that pass by, behold, and see; was there ever sorrow like unto my sorrow?

2. What did Christ"s enemies see in his cross? The fruit of their malice, the success of their schemes, the fulfillment, as it seemed to them, of their selfish hopes.

3. A more practical and interesting question for us is What do we behold in the cross of Christ? To all Christ"s friends, their crucified Lord is the Revelation of the power and the wisdom of God, none the less so because his enemies see here only an exhibition of weakness, of folly, and of failure. The voice that reaches us from Calvary is the voice that speaks Divine love to all mankind. Here Christians recognize the provision of full and everlasting salvation; and here they come under the influence of the highest motive which appeals to the spiritual nature, and calls forth an affectionate and grateful devotion.

"From the cross uplifted high, Where the Savior deigns to die: What melodious sounds I hear, Bursting on my ravished ear! Love"s redeeming work is done; Come and welcome, sinner, come.

II A SECOND CROSS IS THE SYMBOL OF IMPENITENCE AND REJECTION OF DIVINE MERCY. In the blaspheming robber who hung by the side of the Lord Jesus we have an awful example of human sin and crime; an awful witness to human justice and to the penalty with which transgressors are visited; and an awful illustration of the length to which sinners may carry their callous indifference to sin. An impenitent criminal reviles the one Being who has the power and the disposition to deliver him from his sin and from its worst results. Selfishness of the narrowest and meanest kind is left: "Save us!" i.e. from torture and the impending fate. A degraded life is followed by a hopeless death. Several terrible lessons are taught by this felon"s character and fate.

1. How impossible it is for those to be saved who reject the means of salvation!

2. How possible it is to be close to Christ, in body, in communication, in privilege, and yet, because destitute of faith and love, to be without any benefit from such proximity!

3. How foolish it is to rely upon a late repentance, seeing that sinners are found to persevere in sin and unbelief even in the immediate prospect of death!

III A THIRD CROSS IS THE SYMBOL OF PENITENCE AND OF PARDON. The story of the repentant malefactor shows us that, even when human justice does its work, Divine mercy may have its way.

1. The process of seeking God, even in mortal extremity. Conscience works; conviction of sin ensues, and creates a new disposition of the soul; this prompts a fearless rebuke of a neighbor"s sin; faith in the circumstances truly amazing is exercised; true, simple, fervent prayer is offered.

2. The manifestation of compassion and mercy. The dying Lord imparts to the dying penitent an assurance of favor; free pardon is announced; bright hope is inspired; immortal happiness is secured.

3. Lessons of precious encouragement are impressed upon the spectators of this third cross. It is possible for the vilest to repent. It is certain that the sincere penitent will be regarded with favor. Even at the eleventh hour salvation is not to be despaired of. There is a prospect before those who are accepted and pardoned, of immediate joy and Divine fellowship after this life is over. T.

"Jesus in the midst.

It can hardly have been by chance that Jesus was placed in the midst. If three men were crucified together, surely he who was reckoned the chief offender would be put in the central position. The details of punishment would be left to the subordinates charged with carrying it out, and perhaps the feeling on the part of the soldiers was that one who claimed to be a King should have some sort of honor on the cross. But whoever ordered the position, and from whatever motive, we cannot but feel that the position was the right one. If intended as an insult, it has turned into an honor. The soldiers put Jesus just in the proper place. It was his place before, and has been his place since. It was right that, if others were to suffer with Jesus, he who suffered for all mankind should be able to look on a sufferer on either hand.

I SOMETHING IN HARMONY WITH THE POSITION JESUS NATURALLY TAKES. Jesus never put himself officiously in a position of eminence. He never needed to say, "Leave the central place for me." Wherever he sat naturally became the central place. We cannot help putting Jesus in the midst. He acted in such a way that he could not help being the central character in every assembly. And this is the glorious thing about Jesus that, being the first, he has never lost his position in the midst. He is not so much above men as among them. Wheresoever two or three are gathered together he desires to be in their midst. Jesus, we may be sure, is interested in everything that ought to interest mankind. And in the same way we ought not to be interested in anything unless we can have Jesus in the enterprise.

II AN EXAMPLE FOR US. There is not anything else in which we should follow the example of these soldiers, but we may well do it by always putting Jesus in the midst. And especially when we have to deal with sufferers of any sort, we should try to make them feel, by a remembrance of his position on the cross, that Jesus himself as a Sufferer was in the very midst of sufferers. And may it not be hoped that all evildoers, all law-breakers, all suffering punishment for crime, will be particularly susceptible to the claims of Jesus, when it is made clear to them that in this emphatic way Jesus was "numbered with the transgressors"? Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXXIII. B. Jesus Crucified and Reviled].

CXXXIII. THE CRUCIFIXION. Subdivision B. JESUS CRUCIFIED AND REVILED. HIS THREE \line SAYINGS DURING FIRST THREE HOURS. (Friday morning from 9 o'clock till noon.) aMATT. XXVII. 35-44; bMARK XV. 24-32; cLUKE XXIII. 33-43; dJOHN XIX. 18-27.

b25 And it was the third hour, and cthere d18 where cthey crucified him. b27 And a38 Then are there crucified bthey crucify awith him dtwo others, cthe malefactors, arobbers, one on the right hand, and one cthe other on the bhis left. don either side one, and Jesus in the midst. [These were doubtless robbers of the class of Barabbas. They were those who, led on by fanatical patriotism, had become insurrectionists and then outlaws. Large numbers of them were crucified during the Jewish wars (Jos. Wars, xiii. 2. 3). These two may have been crucified at this time for convenience' sake, but the fact that Jesus was placed between them suggests that they were crucified with him to heighten his shame and indignity. For, though Pilate had no personal ill will toward Jesus, he wished to show contempt for Judah's King.] c34 And Jesus said, Father, forgive them; for they know not what they do. [Our Lord's prayer here reminds us of the word at Isa_53:12. It accords with his own teachings ( Mat_5:44), and it was echoed by Stephen ( Act_7:59, Act_7:60). Peter and Paul both speak of the Jewish ignorance ( Act_3:17, 1Co_2:8). Ignorance mitigates, but does not excuse, crime.] b24 And they crucify him, d23 The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part [A quaternion or band of four soldiers did the work of the actual crucifixion. The Roman law awarded them the garments of the condemned as their perquisites]; band part aparted cparting bhis garments among them, casting cthey cast lots. [725] bupon them, what each should take. [The sandals, girdle, outer robe, head-dress, etc., of Jesus were divided into four parts and lots were cast of the parts.] dand also the coat: now the coat was without seam, woven from the top throughout. [This was the tunic or undergarment. It reached from the shoulders to the knees. Ordinarily it was in two pieces, which were fastened at the shoulders by clasps; but Josephus tells us that the tunic of the high priest was an exception to this rule, being woven without seam (Ant. iii. 7. 4). Thus in dividing the Lord's garments, they found a suggestion of his high priesthood.] 24 They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my garments among them, And upon my vesture did they cast lots. [See Psa_22:18.] 25 These things therefore the soldiers did. [Even their small part was the subject of minute prophecy.] a36 and they sat and watched him there. [They were on guard to prevent any attempt at rescue.] d19 And Pilate wrote a title also, and put it on the cross. cover him, a37 And they set up over his head bthe ca superscription bof his accusation written, aAnd there was written, cTHIS IS aJESUS dOF NAZARETH, bTHE KING OF THE JEWS. [It was a well-established Roman custom to thus place a writing above the heads of the crucified to indicate the cause for which they died. Pilate writes the accusation so as to clear his own skirts before Cæsar and so as to show his contempt for the Jewish people. They had forced him to crucify an innocent man, and he retaliates by giving to that man the title which his enemies accused him of professing.] d20 This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek. [These three languages were respectively those of religion, law and philosophy; but Pilate made use of them because all three were spoken by people then in Jerusalem.] 21 The chief priests of the Jews therefore said to [726] Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written. [The rulers smarted under this title which Pilate had tauntingly written. They had insisted that Jesus' kingship was dangerous enough to justify his crucifixion; but now (if politically and temporally interpreted) they admit that his kingship was an idle claim, a mere matter of words.] c35 And the people stood beholding. [The scene had an awful fascination which they could not resist.] a39 And they that passed by [Jesus was evidently crucified near the highway] railed on him, wagging their heads, 40 and saying, bHa! Thou that destroyest the temple, and buildest it in three days, 30 save thyself, aif thou art the Son of God, band come down from the cross. 31 In like manner also the chief priests cAnd the rulers also scoffed at him, bmocking him among themselves with the scribes aand elders, said, csaying, He saved others; bhimself he cannot save. clet him save himself, if this is the Christ of God, his chosen. aHe is the King of Israel; let him now come down from the cross, and we will believe on him. b32 Let the Christ, the King of Israel, now come down from the cross, that we may see and believe. a43 He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God. c36 And the soldiers also mocked him, coming to him, offering him vinegar, 37 and saying, If thou art the King of the Jews, save thyself. [Thus one and all unite in mocking Jesus, using both word and gesture. They bring forth echoes from the trial of Jesus and take other incidents from his life, little dreaming the deep significance of what they utter. They reminded Jesus of his words about destroying the temple, when they were committing that very act. They speak of his building it again when Jesus was about to die that he might rise. They taunt him with saving others, yet being unable to save himself, which is the great truth of the atonement which the Lord [727] was then making. They promised to believe if he will come down from the cross, yet his being lifted upon the cross was the very act which would convince them-- Joh_8:28.] a44 And the robbers also that were crucified with him breproached him. acast upon him the same reproach. c39 And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? save thyself and us. 40 But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42 And he said, Jesus, remember me when thou comest in thy kingdom. 43 And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise. [It seems that at first both robbers reviled Christ, but one repenting spoke in his favor and prayed to him. It is not likely that this robber had any conception of the spiritual kingdom of Jesus, but he somehow arrived at the conclusion that Jesus was the Messiah, and would come into his kingdom despite his crucifixion. Jesus answered his prayer by a solemn promise that they would, that day, be together in that portion of the invisible world where those who are accepted of God await the resurrection. Many thoughtlessly make this dying robber the model of death-bed repentance, arguing that others may also be saved in this irregular manner. But Christ had not yet died, and the new testament or covenant was not sealed. Jesus then could change its terms to suit the occasion. It is therefore no evidence whatever that after his death and in his present glorified state our Lord will in any way change the covenant so as to do away with a single one of the terms required for obtaining remission of sins ( Heb_9:15-18). Moreover, the example of the penitent robber is a difficult one to follow; he professed faith in Christ and his kingdom when there was no other voice in the whole wide world willing to do such a thing. Any one having such a faith in Christ will not put off his confession until the hour of [728] death.] dBut there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. [For comment on these four women, see note on Joh_2:4). Thus he cut her off from all parental authority over him. In this last hour our Lord bestows upon his helpless mother the disciple whom he loved, who was then in the flower of his manhood. All of Christ's disciples are thus appointed by him protectors of the helpless, but few recognize the behest as John did.]

[FFG 725-729]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. μέσον δὲ τ. Ἰ. Dramatic contrast; the Christ between two criminals. It is the place of honour mockingly given to Him as King. The two were robbers or bandits, as S. Matthew and S. Mark call them, probably guilty of the same crimes as Barabbas. In the Acta Pilati they are named Dysmas and Gestas. Jesus suffers with them under a similar charge of sedition. Whether this was mere convenience, or a device of the Romans to insult the Jews, is uncertain. The latter is probable. Omnium par poena, sed dispar causa (S. Augustine). The whole of humanity was represented there: the sinless Saviour, the saved penitent, the condemned impenitent.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. ὅπου αὐτὸν ἐσταύρωσαν, “where they crucified Him,” i.e. the soldiers1 (see v. 23), who were told off for the purpose.

μετʼ αὐτοῦ ἄλλους δύο. Mt. and Mk. call them λῃσταί (such as Barabbas was, 18:40); Lk. says κακοῦργοι; Jn. does not apply any epithet to them. All the evangelists note that the Cross of Jesus was placed between the other two. Mediæval fancy gave names to the robbers, Dismas or Titus or πιστός to the penitent (who is generally represented as on the right side of the Cross of Jesus), Gestas or Dumachus or θεομάχος being the impenitent one.

ἐντεῦθεν καὶ ἐντεῦθεν. Cf. Dan 12:5 (Theodotion); the LXX has the more usual ἔνθεν καὶ ἔνθεν: cf. 1 Macc. 6:38, 9:45.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In the midst. All the Synoptists describe the character of the two who were crucified with Jesus. Matthew and Mark, robbers; Luke, malefactors [κακουργους] . All three use the phrase, one on the right, the other on the left, and so, substantially, John : on either side one. John says nothing about the character of these two, but simply describes them as two others.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.