Luke 23:39

THE TWO THIEVES. (Luk 23:39-43)

railed on him--catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.

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

Luk_23:39-43

And one of the malefactors which were hanged railed on Him

The impenitent malefactor

I.

THIS MANS TREATMENT OF CHRIST suggests several things for our consideration. He railed on Him.

1. What inhumanity. The suffering of Jesus ought surely to have moved his heart to pity.

2. The friendlessness of the majestic Sufferer touched him not.

3. His like condition to the Sufferer by his side touched no chord of sympathy in his breast.

II. THE MALEFACTOR WAS AN UNBELIEVER. He had probably never seen Christ before. On this account he was less guilty than many at Calvary that day; and less guilty than thousands who hear the gospel to-day, but still reject Christ. According to light and privileges is our responsibility. But this robber had ground enough to warrant his belief in Christ. His companion bad, yet he joined those who railed upon Jesus.

III. CHRISTS TREATMENT OF THE MALEFACTOR. Pitying silence. He will answer no mans prayer to prove His power. His word, His Church, the Christian, are the miracles that must testify to His power to save. (G. E. Jones.)

The impenitent thief

I. HUMAN LIFE ENDING AN UTTER MORAL WRECK.

II. HUMAN LIFE ENDING ON THE GALLOWS.

III. HUMAN LIFE ENDING IN SIGHT OF THE CROSS.

IV. HUMAN LIFE ENDING IN DESPAIR. (The Lay Preacher.)

The two malefactors

I. REFLECTIONS. Here we have a true picture of human nature as it appears amidst difficulties, and dangers, and sufferings, the appropriate fruits of sin. A care to avoid pain is universally prevalent, but a care to avoid sin is comparatively of rare occurrence. Of this conduct one of the malefactors crucified with Christ afforded a lamentable example. But the other, however bad he had previously been, however much hardened or debased, was brought to true repentance. There was an invisible energy touching his soul and melting it into contrition; the power of the cross of Christ was felt, and it proved the Redeemer to be great in sufferings. Yes, this criminal became humble, his heart believed, and his faith penetrated the vail of the incarnation, realizing what was concealed from an eye of sense, even a ground of hope for his guilty soul.

II. APPLICATION.

1. Let us see the greatness and the glory of the Saviours character. What power I what grace! what dominion over the invisible world!

2. The language of the text supplies a plain proof of the separate and happy existence of the spirits of just men after death.

3. The sufficiency of the sacrifice for sin made by the death of Christ, is illustrated by the case we have considered. He contemplated sinners, the chief of sinners, when he offered Himself to God.

4. What different effects may result amidst a sameness of circumstances and opportunities. Here were two of similar character, both exceedingly wicked, with death in immediate prospect; one becomes a penitent seeking his salvation, the other remains hardened in his sins.

5. The subject suggests the language of encouragement and of caution. (Essex Remembrancer.)

The two robbers

To defer the time of conversion, and as a pretext for persevering in the ways of sin, the worldly-minded flatter themselves with three principal delusions.

1. One delays his conversion because he imagines that a time of sickness and suffering will present a more favourable opportunity to think of it. He flatters himself that he will not be carried away by a violent or sudden death; that a long and slow malady, during the course of which he will have time to reflect, and to make an account of his ways, will permit him to prepare himself for the meeting with his God. But how does he know whether a malady, under the weight of which the very organism of the constitution sinks, will not oppress his senses, dull his spirit, take from his mind its energy, and paralyze his faculties? Who can be ignorant that, in such a case, nothing is more usual than hesitations, adjournments, and delays, seeing the man has accustomed himself to the deceitful hope of a recovery, sooner or later?

2. A second reason, as I said, for which the worldly-minded defer their conversion is, that they suppose that at the hour of death Providence will work miracles of salvation, other and more efficacious than those which they have been able to enjoy during their life; and that the most pressing invitations of grace, the most irresistible attractions of the Holy Spirit, the most powerful manifestations of Divine love will be afforded. Where has God promised such manifestations? Nowhere. But so be it; what does this prove? When the heart is hardened by a long course of sin, will it not resist the evidence of truths the best established, and facts the most palpable, even the most powerful miracles of salvation?

3. Lastly, impenitent sinners defer their conversion upon the pretext that, at the time when they shall see death to be near, love of the world will disappear from the heart, carnal passions will be extinguished, and the soul will open itself to the influence of the truths of the Word of Life. But if the experience of many centuries is not sufficient to attest that such a time has not upon the soul that regenerating power which is supposed; that, instead of detaching himself from the things of earth, the unregenerated man will strive to attach himself more, and to cling more strongly, to measures which may prolong his existence in this world; that so far from becoming more susceptible to the beauty of truth and love, a long course of resistance renders the heart incapable of feeling their attractions, surely the example of the dying robber will be sufficient to dispel for ever those fatal delusions. Not only is this robber not touched by the truth, but he repels it; not only does he continue to sleep in the security of sin, but he is incensed against the Word; and whilst shame and remorse should have closed his lips, he unites with the multitude to insult the Saviour of the world: and to all his other sins he adds an impudent irony against the Son of God; he crowns all his crimes by blasphemy. After that, will you still count, O all you who defer your conversion, on the changes that accompany death, as if they could miraculously break the chain of your sins, or promote your eternal salvation? Three things have struck us in the history of the unconverted robber: first, that death was not startling; second, that extraordinary succour of grace was not received; third, that he aggravated his condemnation and hardened himself in circumstances, which it seems should have ameliorated his state. The conversion of his companion in iniquity presents to us reflections of quite another nature. And can you doubt, that if in this moment some one had been able to bring down the converted thief from the cross, had been able to lavish upon him the succours of art, and, in the end, cicatrize his wounds: if one could have contrived to arrest the fever to which he was a prey, to give him the use of his members; to restore him to life; can you doubt that, such being his feelings, the remainder of his earthly existence would have been other than a noble demonstration of the power of the faith and love which lived in his soul? (Dr. Grandpierre.)

The crucified malefactors

I. Let us consider WHEREIN THESE TWO MALEFACTORS WERE ALIKE.

1. They were alike in respect to depravity of heart.

2. They were alike in respect to their knowledge of Christ.

3. They were alike in practice--both malefactors.

4. They were alike in condemnation.

II. WHEN THEY BEGAN TO DIFFER. Apparently it was when the darkness began. And we can easily believe that such an unexpected and solemn miracle, on such an awful occasion, did make a deep impression upon the minds of all the spectators of the crucifixion of the Lord of glory, and more upon some than others.

III. WHEREIN THEY EVENTUALLY AND FINALLY DIFFERED. Here it may be observed--

1. That one realized the wrath of God abiding upon him, whilst the other did not. This poor, perishing criminal was thoroughly awakened from his long and habitual stupidity, and clearly saw his dangerous condition; which is usually the first step to conversion. He might, however, have seen and felt such danger, and with his eyes open gone to destruction. But--

2. His awakening was followed with conviction. He not only realized that he was exposed to everlasting misery, but was convinced, in his conscience, that he deserved it.

3. He renounced his enmity to God, and became cordially reconciled to His vindictive justice.

4. Having exercised true love, repentance, and submission towards God, he exercised a saving faith in the Lord Jesus Christ. Thus the two malefactors began to differ while hanging on the cross; and they continue to differ as long as they lived, and will continue to differ as long as they exist.

What has been said in this discourse may serve to throw light upon some important subjects which have been supposed to be dark and difficult to understand.

1. It appears from the conduct of the penitent malefactor, that the doctrine of unconditional submission is founded in fact. He really felt and expressed a cordial and unreserved submission to God, when he expected in a few moments to sink down into the pit of endless destruction.

2. It appears from the views and exercises of the penitent malefactor, that the doctrine of repentance before faith is founded in fact.

3. It appears from the views and feelings of the penitent malefactor, that the doctrine of instantaneous regeneration is founded in fact.

4. It appears from the conduct of God towards the two malefactors, that He acts as a Sovereign in renewing the hearts of men.

5. The conduct of the impenitent malefactor shows that no external means or motives are sufficient to awaken, convince, or convert any stupid sinner.

6. It appears from the fate of the impenitent malefactor, that impenitent sinners have no ground to rely upon the mere mercy of Christ in a dying hour. It is, therefore, presumption in any sinners to live in the hope of a death-bed repentances.

7. It appears from the conduct and the condition of the penitent malefactor, that sinners may be saved at the eleventh or last hour of life, if they really repent and believe in Christ. (N. Emmons, D. D.)

Lessons from the three crosses on Calvary

I. THE WAGES OF SIN IS DEATH.

1. Death to the sinner--the death of the body, and afterwards the death of the soul in hell.

2. Death to the Saviour, who knew no sin, but bears our iniquities on the cross.

3. Death to the saint; for though on him the second and more awful death, the death of the soul, hath no power, yet he cannot escape the death of the body; for all saints since Abel have had to pass through the river Jordan, save two, Enoch and Elijah. God must be just; and nothing short of death is sins just recompense. Oh that you would turn to Him whose gift is eternal life, through Jesus Christ our Lord!

II. Another lesson we learn from this solemn scene is, that THE UNCONVERTED GROW WORSE AND WORSE. Perhaps the lost thief was brought up by pious parents; most likely he was taught to kneel before God by his mother, and was led up to the temple, and heard the sweet music echo among its marble arches, when the worshippers sang Gods praises. Often had he wondered, and perhaps wept, when hearing the history of Joseph, and Samuel, and Daniel. But, alas! he was led away by little and little, adding sin to sin, until sinning became a habit, and habit became confirmed and strengthened, till he walked openly with the ungodly, stood in the way of sinners, and at last sat down in the seat of the scorner; and though rebuked, remained hardened, and went down a doomed man to hell. You cannot indulge one sin without opening the door for others. The man who begins by walking in the downhill path of sin, goes on to running, until he falls headlong into hell.

III. THERE ARE NONE TOO BAD TO BE FORGIVEN. Art thou a thief? As the thief on the cross was saved, so mayest thou; take heart, and cry to Jesus. Art thou a blasphemer? The blasphemer, Bunyan, was saved, and so mayest thou; take heart, and cry to Jesus. Art thou a harlot? The harlot, Mary, was saved, and so mayest thou; take heart, and cry to Jesus. Art thou a murderer? There may be some such here; for God knows there are not only murders that never saw the light, but he that hateth his brother is a murderer. But oh! the murderer David was saved, and so mayest thou; take heart, and cry to Jesus. Saul of Tarsus, whose hands were dyed with the blood of Stephen, was washed with the blood of Jesus. I saw, not long since, lying on the bed of sickness and death, a poor outcast woman, whose spirit has since departed. She spoke to this effect to a dear friend of mine:--I have been, not five, not ten, not fifteen, but twenty years living in open and loathsome sin; but I have found that Christ will cast out none--no, not the most hell-deserving sinner who cries to Him. And now I amdying; but I am happy, for the blood of Jesus Christ, His Son, cleanseth me from all sin. And when I am gone, let these words be written on my tombstone--So foolish was I, and ignorant, I was as a beast before Thee. Nevertheless I am continually with Thee: Thou hast holden me by my right hand. Thou shalt guide me with Thy counsel and afterward receive me to glory. Oh, whoever you are, Christ can save you!

IV. Learn, too, from Calvary that WHEN A SINNER IS SAVED, IT IS BY FAITH IN JESUS. How can I prove to you the faith of the penitent thief? By his wonderful prayer. (H. G. Guinness, B. A.)

Dost not thou fear God?--

The restraining principle

And what is this fear? This fear is a solemn dread of the creature in presence of the Creator. Well, then, with real thought on the Passion, why must we feel, as a prominent principle, a fear of God?

1. The Cross, my brothers, witnessed to two things--Gods awful and necessary judgments on human sin. It must be so. God could not be God if it were otherwise. The atonement is nothing else but the fearful statement of Divine holiness in relation to sin. Our first clear intimations of God, it has been truly argued, are not conclusions from reasoning on final causes, or evidences from the harmonies of a material world. No; they are the voice of conscience, and the self-evident consistency of the moral law. It is always possible to conceive, so it has been wisely said, all sorts of changes in the structure of the material world, and we find no difficulty to the intellect, whatever may be said about the imagination in the revelation of its final transformation by fire--that unimagined and yet inevitable catastrophe. But one thing is impossible--we cannot conceive right being otherwise than right, and wrong than wrong; we cannot imagine created dissonances in the harmony of the moral law, and what is that but saying that there are eternal necessities in the being of our Creator? And if so, being good, His judgment must be severe, must be awful, on persistent sin. We say so in our saner moments, but how are we to feel the truth of our saying? The answer is--Calvary.

2. But this fear is also a serious apprehension of the dreadfulness of evil in itself. The Cross showed the intensity of the love of God, and, by the form of the revelation, was revealed His knowledge of our fearful danger. The genius of Michael Angelo made the Sibyls splendid on the ceiling of the Sistine from the magnificence of proportion quite as much as from the softness of colour. Proportion is the secret of lasting charm. It is holy fear that is the principle of proportion in the relation of the creature--the fallen creature--to his Creator. To see God in suffering is, by grace, to have a proportionate affection. By it we are restrained, by it we are awed and solemnized, by it we act as men should in the felt presence of their Maker, by it we learn, in fact, our proper place. (Canon Knox Little.)

The fear of God gives harmony to life

As the glow of a solemn sunrise gives to the tracts of impenetrable vapour a splendour which illumines and transforms, changing into awful beauty the cloud-folds of the slate-grey morning on the mountains, which were otherwise but the draperies of a sulking storm, so the fear of God gives harmony and colour to the more murky cloud]ands of the inner life. It is, it is indeed, to each of us a distinct and necessary element in that solid and faithful perseverance to which, and to which alone, is promised the reward of victory. Amidst the mysteries and miseries of this lower life; amidst its simple joys, its unspeakable sorrows; amidst the delirium of ambition, the intoxication of pleasure, the heart-corroding of daily care, the numbing frosts of encroaching worldliness, the blinding mists of severe temptations, we may be--if we will to realize its meaning--we may be arrested by the spectacle of the Passion; and among its fruitful and tremendous lessons, it teaches restraint of the tempest of our lower desires, brings us some sense of the vast issues of eternity, and says to us in accents which we may hear above the surge of the surf and the breaking of the billows, Look to your Representative; contemplate the dignity, the mystery of His sorrow; whether high in rank or among (what the world calls) the dregs of society, whether with great gifts or with few attainments, walk as a creature in presence of his Creator; have a care what you are doing; live as those who live, but who have to die, or those who now in time must soon feel the pressure of eternity. Child, child of such an awful, such a splendid sacrifice, fear God! (Canon Knox Little.)

Nothing amiss

The dying thiefs testimony to our Lord

Nothing amiss--what does that mean, as used here? Literally, it means nothing out of place--unsuitable, unbecoming, improper. Does it mean, then, He has not been guilty of crimes like ours--of robbery, violence, insurrection, murder? With nothing of that sort was He ever charged; and none in the city, good or bad, could be a stranger to the one charge brought against Him; for the whole country, as well as the crowded streets of the metropolis, was full of it. He was dying under the charge of high treason against heaven--of blasphemy--of not only laying claim to royal honours, but malting Himself equal with God. I take it, therefore, that in saying, This Man has done nothing amiss, his words must mean, He has made no false claim: He said, I am the Christ, but in that He did nothing amiss; I am the King of Israel, but in that He did nothing amiss; He called Himself the Son of God, the Light of the world, the Rest of the weary, the Physician of the sick at heart, but in this He did nothing amiss. Not that I for a moment suppose that this penitent criminal had knowledge enough to say all this as I have said it; but I feel confident that he had gleams of it, and that I have not gone beyond the spirit of his testimony to the innocence of our Lord. Amidst the buzzings about this new kind of criminal--innocent, by universal consent, of all the ordinary crimes, yet charged with a crime never before laid to the charge of any--some account of the marvellous works ascribed to Him, and of the words of heavenly grace He was said to have uttered, might easily reach this mans ear; and just as the wind bloweth where it listeth, so that grace which is the Spirits breath upon the soul might send what he heard like arrows into a softened breast--as not seldom it does even still. (D. Brown, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 23:39-41. And one of the malefactors railed on him — The word κακουργος, here rendered malefactor, does not always denote a thief, or robber, but was a term likewise applied to the Jewish soldiers, who were hurried by their zeal to commit some crime, in opposition to the Roman authority. As Matthew and Mark represent both the malefactors here spoken of as reviling our Lord, we must either suppose that they both did so at first, and that afterward one of them, by divine grace co-operating with the extraordinary circumstances in which he was now placed, was brought to repentance; or that those evangelists put the plural number for the singular, as the best authors sometimes do. This seems most probable, because, if this malefactor, while on the cross, had been guilty of reviling Christ, it is likely that, when he rebuked his fellow-criminal, he would have confessed his sin in that particular, and have assigned some reason for so suddenly altering his opinion of Christ. But, indeed, it is by no means certain that his repentance did not commence till he hung on the cross. For any thing we know to the contrary, he might have repented and turned to God long before; his condemnation to death, and his sufferings in prison, being made, through divine grace, the means of producing that effect. Or, he might have heard our Lord preach in the course of his ministry, and have seen some of his miracles, and from a consideration of both joined together, might have been solidly convinced that he was the Messiah. And, with regard to the crime for which he was condemned to die, it might have been committed before such conviction took place, though not discovered till some time afterward. Or, like many professors of religion in every age, holding the truth in unrighteousness, he might have been overcome by temptation, so as to commit some gross act of wickedness, by which he had forfeited his life, but of which he had afterward sincerely repented. This supposition would account for his declaration concerning Christ, that he had done nothing amiss — Ουδεν ατοπον, nothing improper, disorderly, or out of place, as the words signify: a declaration which he certainly could with no propriety have made, unless he had firmly believed Jesus to be the true Messiah, and therefore innocent of those things which the Jews laid to his charge. Be this as it may, at whatever time, and in whatever way he was brought to repentance, he now gave evident proof, indeed all the proof which in his circumstances could be given, that his repentance was genuine; bringing forth all such fruits as were meet for repentance: 1st, In publicly confessing his guilt, and desert of the punishment inflicted on him. 2d, In reproving his fellow-criminal. 3d, In bearing an honourable testimony to Christ, and that at a time when the chief priests, scribes, and elders, and all the multitude, were condemning and reviling him; and he was in such disgraceful circumstances as stumbled even his own disciples. 4th, In professing, and evidently possessing, faith in a future state, and in the righteous retributions thereof, evidently manifested when, in reproving his fellow-sinner, he said, Dost thou not fear God? that is, fear his vengeance in another world; for they had nothing to fear in this, beyond the crucifixion which they were now suffering. 5th, By reposing his confidence in Christ, as the Lord of that world, at a time when his enemies were triumphing over him, and he himself, abandoned by most of his friends, was expiring on a cross. In short, as Dr. Whitby observes, “This thief improved his time at last in such an extraordinary manner, as, perhaps, no man ever did before, or will do hereafter. He then believed Christ to be the Saviour of the world, when one of his disciples had betrayed, another had denied him, and all of them had forsook him! to be the Son of God, the Lord of life, when he was hanging on the cross, suffering the pangs of death, and seemingly deserted by his Father! he proclaims him the Lord of paradise, when all the Jews condemned him, and the Gentiles crucified him as an impostor and malefactor! He feared God, acknowledged the justice of his punishment, and with patience submitted to it. He condemned himself, and justified the holy Jesus, declaring that he had done nothing amiss. He was solicitous, not for the preservation of his body, but the salvation of his soul; nor only for his own, but the salvation of his brother thief, whom he so charitably reprehends, so earnestly requests not to proceed in his blasphemous language, so lovingly invites to the fear of God. So that the glory which he did to Christ by his faith and piety, upon the cross, seems such as the whole series of a pious life in other men can hardly parallel.” Upon the whole, this penitent malefactor was a remarkable instance of the power of divine grace, especially if his conversion was effected while he hung on the cross. But this gives no encouragement to any to put off their repentance till they are on their death-beds, in hopes they shall then find mercy; for though it is certain that true repentance is never too late, it is as certain that late repentance is seldom true. None can be sure they shall either have time or grace to repent when they are sick and dying; but every man may be sure that he cannot have the advantages which this penitent thief had, whose case was altogether extraordinary, and who was placed in the midst of scenes and circumstances of the most affecting kind. He heard the blasphemous reproaches and revilings cast upon him whom he, now at least, if not before, knew to be not only a righteous man, but the true Messiah, the Son of God; beheld the barbarous cruelties exercised upon him, the unparalleled patience with which he suffered, and the benevolent and forgiving spirit which he manifested toward his murderers: not to mention the preternatural darkness which had begun to take place, sufficient, one would have supposed, to produce astonishment and dread in all whose hearts were not perfectly hardened. To which may be added, that the conversion of this sinner was designed to be a singular instance of the power of Christ’s grace, and to put a peculiar glory upon him when he was now in his lowest estate of humiliation and suffering.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

c. THE PENITENT THIEF (Luk_23:39-43)

39And one of the malefactors which were hanged railed on him, saying, If thou be Christ [Art not thou the Christ?15], save thyself and us. 40But the other answering rebuked him, saying, Dost not [even16] thou fear God, seeing thou art in the same condemnation? 41And we indeed justly; for we receive [are receiving17] the due reward of our deeds: but this man hath done nothing amiss. 42And he said unto Jesus, Lord, [he said, Jesus, remember, V. O.18] remember me when thou comest into [in] thy kingdom. 43And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise.

EXEGETICAL AND CRITICAL

Luk_23:39. And one of the malefactors which were hanged.—According to Mat_27:44, and Mar_15:32, our Lord is mocked by both robbers; according to Luke, only by one. The different harmonistic attempts to remove here all appearance of contradiction are familiar. See Lange, Matthew, p. 525. The view of Lange, that we must make a distinction between ὀνειδίζειν and βλασφημεῖν in the following manner, namely, that the latter could be said only of the impenitent, the former also, on the other hand, of the better-minded robber, who had begun as well as his fellow to urge our Lord to leave the cross, but had soon given up this earthly-minded expectation—this view diminishes the difficulty without doubt, but yet does not wholly remove it. For even in this way the psychological objection cannot be refuted as to how so sudden a conversion could all at once have arisen in the soul of the penitent thief, and as to whether it is not in contradiction to the nature of an unfeigned conversion, when the penitent begins his conversion with rebuking a fellow-sinner on account of an act which he himself had only a few moments before been committing. We rather assume (Ebrard), that Matthew and Mark express themselves indefinitely; that they meant only to give the genus, but not the number of the last class of the scoffers, and that it was reserved for Luke to instruct us more fully about a particular which, in the Pauline Gospel of justification by free grace, is so very peculiarly in its place.

Luk_23:40. Dost not even thou fear God?—It is not, therefore, the blaspheming of Jesus in itself which gives occasion for this outspoken rebuke, but the frivolous forgetfulness of God, the lack of the fear of God which manifests itself in the words of a man who is now suffering the same punishment with Jesus, whom he blasphemes, and who, therefore, now at least ought to have exhibited a more serious temper. But now the powerful antithesis with this word: ἐν τῷ αὐτῷ κρίματι, comes before his awakening consciousness of faith, and he expresses, as strongly as possible, the heaven-wide distinction which exists between the Saviour and the companions of His fate.

Luk_23:41. And we indeed justly, sc. ἐν τῷ κρίματι ἐσμεν.—He knows himself to be before God a man as guilty as the companion of his fate, although he censures his blasphemy.

This man hath done nothing amiss, οὐδὲνἄτοπον.—Nothing censurable, evil. Comp. 2Th_3:2. “The mild expression denotes innocence the more strongly.” (Meyer). Even had the robber said nothing more than this, yet he would awaken our deepest astonishment, that God—in a moment wherein literally all voices are raised against Jesus, and not a friendly word is heard in His favor—causes a witness for the spotless innocence of the Saviour to appear on one of the crosses beside Him. This murderer is the last man who before Jesus’ death deposes a testimony in honor of Him. But now he soon shows a yet clearer and firmer faith, while he directs his look upon the middle cross, and now begins to speak no longer of, but to, Him Himself.

Luk_23:42. Jesus, remember me.—He desires no instantaneous liberation from the cross, on which he on the contrary is convinced that he must die, but he desires solely and singly that our Lord in grace may remember him, and receive him into His kingdom. Undoubtedly he is not wholly free from earthly Messianic expectations, and here is thinking not of the heaven in which our Lord after His death would be, but he represents to himself the moment when the Messiah comes in His kingly glory to erect His kingdom upon earth, and desires that he then, awakened from the grave, may enter in with Him into the joy of his Lord. Comp. Mat_16:28. But even on this interpretation his prayer is assuredly one of the boldest and most surprising that has ever been utrered. A crucified malefactor, the first that has fully understood the deep sense of the superscription over the cross, and becomes the herald of the royal dignity of our Lord, in the same instant in which the Messianic hope of the apostles themselves was most vehemently shaken—of a truth this phenomenon may be called one of the brightest points of light in the history of the last hours in the life of our Lord! And even if we assume that he had previously heard and seen our Lord; that he, although a murderer, could not yet have been a hardened felon; that he attentively observes Jesus in the last hours, and that the approach of death had filled him with the deepest seriousness, yet all this clears up for us only a part of the riddle, which finds singly and solely its full solution in the faith of God’s free grace, which has in this very moment in fullest abundance glorified itself in the robber, while it had, we may believe, even previously prepared him by all the circumstances of his life for this courageous faith and this sincere conversion, which comes to light here in him in so surprising wise. An examination of the history of the psychological development of his inner life, which commends itself by great originality, see in Lange, Leben Jesu, ii. p. 1568. Only in this way does it become explicable how he in clearness of knowledge, in strength of faith, as well as in courageousness of confession, could be so far prominent above all others, and behold now a source of life and a royal throne in the cross, that even for the most advanced disciples was a stone of stumbling and a rock of offence. [Trench’s conjecture appears to be a reasonable one, that this robber may have been a companion of Barabbas, and that both these λῃσταί may have belonged to that class of turbulent zealots for freedom who had already begun to appear in the Jewish land, and who, like the Greek Klephts in Turkish times, united audacious wickedness with a perverted but ardent feeling of devotion to their country. The fact that Barabbas had just about this time “made a sedition,” which implies accomplices, who were not like himself released, but doubtless punished, lends weight both to the conjecture that some vague Messianic longings may have been mixed up with his crime, and that this man may have been a participant of it. A nature led through the very strength of noble impulses into crime, might well be more receptive of Divine grace in the hour of utter disenchantment and of mortal agony, than that of a common ruffian. Of course, this must remain only a conjecture, but I think we may be free to say, a not improbable conjecture.—C. C. S.]

Luk_23:43. And Jesus said unto him: To-day.—We can but faintly guess what, for the suffering Saviour, a word like this must have been. Over against all the voices of blasphemy He has observed steadfast silence; but such a petitioner He permits not to wait a moment for an answer. He promises to him something much higher than he had desired—the highest that he could pray or conceive—Paradise, and that even to-day, and in fellowship with Him. Senseless is the combination To-day with λέγω σοι, of which Theophylact already speaks, and which is vindicated in particular by Roman Catholic exegetes, in order as much as possible to weaken the proof which has always been derived from this word on the cross against the doctrine of Purgatory. It is self-evident that our Lord spoke to-day, not yesterday; never has He so pleonastically expressed Himself; moreover, on this interpretation the so thoroughly definite promise would lose all precision. But now there is implied nothing less in it than first the assurance that the murderer should die even to-day, and that with the Saviour, while He had perhaps feared that he should have to languish slowly away, hanging yet one or several days upon the cross [as we know was frequently the case in crucifixion, before death ensued.—C. C. S.]; a promise which was fulfilled a few hours later by the crurifragium. But at the same time our Lord promises him Paradise, a word whose whole sweetness in such a mouth, for such ears, could only be experienced if one had himself hung there with the Saviour upon the cross. We have, however, by this Paradise to understand not the heavenly Paradise, 2Co_12:4; Rev_2:7, but that part of Sheol which is opposed to Gehenna, and which was also named Paradise, and moreover, apparently, “Abraham’s bosom.” Nothing else could the forgiven one understand, who unquestionably had grown up entirely within the sphere of the Israelitish popular expectations; nothing else could the Saviour have had in view, since He undoubtedly from His death-hour to the resurrection morning, must abide in the condition of separation. “Dubium non est, quin Christus ita locutus sit, quomodo sciebat, a latrone intelligi.” Grotius. In the assurance of a being with the Lord in this Paradise, there is at the same time included for the Penitent Thief the promise of the resurrection of the just, and of further participation in the blessings of the Messianic kingdom. Respecting the Jewish popular conception of the future state, comp. Sepp, iii. p. 557 seq.

DOCTRINAL AND ETHICAL

1. The history of the Penitent Thief may in the fullest sense of the word be called an Evangelium in Evangelio. The inner truth and beauty of this account of Luke strikes the eye with special clearness, when we compare it with that which the Apocryphal Gospels have to relate about this man, whom tradition has named varyingly, Titus, Demas, Vicinus, and Matha. According to the Arabic Evangelium Infantiœ, Luke 23, see Thilo, Cod. Apocr. I. p. 93, the man had already protected the child Jesus on the flight to Egypt, against the wickedness of the second robber, and our Lord then for a reward therefor, foretells to His mother with childish lips, what thirty years afterwards should take place on Calvary with these two. The Gospel of Nicodemus, Luke 26, even proceeds to tell us about the meeting of this man with Enoch and Elijah in Hades. Does there now exist between these narratives and the account of Luke no other distinction than between secondary and primary myth-formations?

2. The beatitude uttered upon the Penitent Thief appears to have preceded the commendation of Mary to the disciple John (Joh_19:25-27), so that we have here before us in Luke, not the third, but the second word on the cross.—According to the course of the Synoptical representation, the mockery follows so quickly upon the crucifixion, and the scene between our Lord and the Penitent Thief so quickly upon the mockery, that it appears forced to insert the Johannean account between the one and the other event. On internal grounds, moreover, we consider it as much more probable that our Lord provided for His mother only after He had previously saved this sinner, than the reverse; the spiritual at every time with Him preceded the natural. The first word on the cross was for His enemies, the second for a penitent sinner, only the third for His sorrowing mother, while then finally the fourth reveals to us His own anguish of soul; thus does the circle draw ever closer together.

3. Brief as the utterance of the Penitent Thief was, yet there is nothing lacking to it that belongs to the unalterable requirements of a genuine conversion,—sense of guilt, confession of sin, simple faith, active love, supplicating hope,—all these fruits of the tree of the new life we see here ripen during a few moments. The address of our Lord, on the other hand, comprehends, as it were, in a short summary, the whole riches and the glory of redemption. The first word on the cross gives us a view into His High-priestly heart. His kingly character reveals itself in the second. Grace and majesty suddenly diffuse their bright beams through the night of the deepest humiliation. We wonder not that history gives us no account of an answer of the forgiven robber to the promise of the Saviour. On a cross there is not long or much speaking, and how, moreover, could he have found words for his thanks! But without doubt the consolation of this promise illumined his last hours, and he stands forth before our eyes as the first fruits of the millions of subjects whom the King of the kingdom of God has won even on His cross, and through the same.

4. The possibility of a conversion even in the last moments is undoubtedly established by the example of the Penitent Thief; the impenitent companion of his fate, however, proclaims quite as powerfully by his terrible end, how dangerous it is to postpone conversion so long.

5. The second word of our Lord on the cross contains a very significant intimation in respect to His Descensus ad Inferos, with which the yet further developed teaching of 1Pe_3:18; 1Pe_4:6, &c., is in no way in contradiction; but at the same time it renders not less than Php_1:23; Rev_14:13, and many other passages of the New Testament, a powerful testimony against the Roman Catholic doctrine of Purgatory.

6. The two robbers on the cross, the representatives of the whole human race in its diverse behavior towards Jesus. The crucified Jesus also the fall and the rising of many, Luk_2:34. The beatitude pronounced upon the Penitent Thief a type of the great judgment day.

HOMILETICAL AND PRACTICAL

The three crosses.—The hill of death a place of triumph.—Calvary shows us: 1. The triumph of stubborn wickedness; 2. the triumph of penitent faith; 3. the triumph of redeeming love.—The view of death cannot of itself break the froward heart.—The rebuke of the sin of our neighbor a difficult but holy duty.—The different ways in which two sinners proceed towards the terrors of eternity.—The desperate cry for help and the believing petition for redemption.—How the penitent looks upon the Saviour, how the Saviour looks upon the penitent: 1. The sincere penitent is a. humble in the acknowledgment of guilt, b. eager for salvation in coming to Christ, c. courageous in the confession of the Saviour; 2. the Saviour, a. accepts the confession of guilt, b. hears the humble prayer, c. crowns the courageous hope.—The theatre of judgment changed into a working place of grace.—How penitent faith may expect after the hour of death: 1. The joy of Paradise; 2. the joy of Paradise with Jesus; 3. the joy of Paradise immediately after death.—As the Father so also the Son does exceedingly, abundantly, above all that we can ask or think, Eph_3:20.—Conversion in the hour of death: 1. Possible, certainly; 2. but yet rare; and 3. only to be expected when one does not stubbornly and presumptuously strive against the drawings of the prevenient grace of God.—Wonderful guidance of God, which at the boundary of life: 1. Gives the sinner yet to find his deliverer; 2. gives the King of the kingdom of God even yet to find one of His subjects.—For God’s grace no sinner too vile.—Salvation and damnation in a certain sense already decided before the hour of death.

Starke:—Men are not of one kind, as not in life, so not in death.—Brentius: It is an infallible token of a sound and true repentance when one acknowledges God’s judgment upon himself as righteous, and publicly praises the same.—The Christian is under obligation to deliver the innocence of the innocent.—How profitable it is to talk with the suffering Jesus.—The eye of hope must look farther than upon the visible things of this world, 1Co_15:19.—It is not the “with Me,” that comes first, but the “through Me.”—God’s acceptance of a fervent prayer is not delayed.—Brentius:—Christ has again opened the closed Paradise.—Man will after death be either with Christ or with the devil.—Whoever remains in his suffering steadfastly united with Jesus, will also remain united with Him in His glory.—Heubner:—The suddenness of this conversion should excite no doubt, for: 1. It is bound to no conditions of time; 2. there was found in the thief everything that precedes conversion; 3. undoubtedly there was here a miracle of grace in order to reveal the power of the death of Christ, even to coming generations.—This is what every poor sinner should daily pray: Lord, remember me.

Compare the well-known inscription on the grave of Copernicus: “Non parem Paulo veniam requiro, gratiam Petri neque posco, sed quam in cruris ligno dederis latroni, sedulus oro.”—The sermon of Chrysostom, De latrone, and that of Melanchthon in Bretschneider, Corpus Reform, ii. pp. 478–487.—The Passion Week’s sermons of Rieger, p. 641–643.—Saurin:—Sur les deux brigands, p. 403.—T. Theremin:—The Cross of Christ, the third sermon.—F. Arens, Preacher in Osnaburg:—The value of the grace on Calvary set forth in one of the crucified thieves.—Thomasius:—Our own death-hour in the light of this history.—Dr. J. J. Rambach: 1. The prayer of the malefactor; 2. the answer of the Saviour.—Palmer:—Christ between the robbers.—Krummacher:—The robber: 1. A look into the heart of both robbers; 2. into the great kingly word of Immanuel.

[15]Luk_23:39.—According to the reading of Tischendorf, [Meyer, Tregelles, Alford]: οὐχὶ σὺ εῖ̓; after B., [Cod. Sin.,] C.1, L., Versions. The Recepta comes from Luk_23:37.

[16]Luk_23:40.—That is, “any more than the mockers around, who at least have not a fellow-suffering to restrain them from impious cruelty towards a dying man.”—C. C. S.]

[17]Luk_23:41.—Revised Version of the American Bible Union.—C. C. S.]

[18]Luk_23:42.—The κύριε of the Recepta is wanting in B., C.1, D., [Cod. Sin.,] Cursives, &c. Ἰησοῦ is supported by the authority of B., C.1, L., [Cod. Sin.,] Origen, and the Coptic and Sahidic Versions.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Luk 23:39. Ἐβλασφήμει, began railing at Him) The most extreme trials do not bend every one. [Nay, indeed, so great is the strength of the mind disposed to sneering (the cavilling mind), that it can betray itself even when hung on a cross.—V. g.] That this robber was a Jew, and that the other was a Gentile, may be inferred from the language of both, and from other circumstances; for the former, according to the custom of the Jews, sneers at His assumption of the name, Christ; the latter directs his thoughts towards the name assigned to Him, King, as the soldiers did, but in a better way. We may add, that the Lord, in promising him blessedness, makes allusion, not to the words of the promises given to the fathers, but to the first beginnings of things [when the distinction of Jew and Gentile had not arisen], viz. concerning Paradise. Nor is it opposed to this, that the words of the converted man refer to the one God [whereas the Gentiles believed in a plurality of Gods]: for faith in Christ, as an immediate consequence, infers faith in the one God. But still, let the Hebrew term in Luk 23:43, Ἀμὴν, verily, be considered, which however does not necessarily presuppose that the person addressed is a Hebrew. Comp. Mat 25:40 [where the Judge saith. Ἀμὴν λέγω ὑμῖν, to persons not necessarily Hebrews]. Hence the opinion anciently entertained, as to the converted robber being a Gentile, retains a show of probability. I have written above, it may be inferred [not, it is positively certain].—λέγων, saying) with raging impatience and ferocity.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_23:39-43. Εἶς] A difference from Mar_15:32 and from Mat_27:44; see on the passages.

οὐχὶ (see the critical remarks) σὺ εἶ ὁ Χρ. is a jeering question, Art thou not the Messiah?

Luk_23:40. οὐδὲ φοβηῇ σύ] not: Dost not even thou fear (de Wette, Bleek, following the Vulg., Grotius, Lange, and others, that would be οὐδὲ σὺ φ.)? but: Hast thou no fear[265] at all on thy part before God, since thou art in the same condemnation (as this Jesus whom thou revilest)? This similarity of position in suffering the judicial condemnation of the cross is the reason wherefore he ought at least to be afraid before God, and not continue to practise blasphemous outrage.

Luk_23:41. οὐδὲν ἄτοπον] nothing unlawful; see in general, Lünemann on 2Th_3:2. The very general expression marks the innocence so much the more strongly.

Luk_23:42. Think on me (to raise me from the dead, and to receive me into the Messiahs kingdom) when Thou shalt have come in Thy kingly glory (as Mat_16:28). The promises of Jesus in regard to His Parousia must have been known to the robber,which might easily enough be the case in Jerusalem,and does not actually presuppose the instructions of Jesus; yet he may also have heard Him himself, and now have remembered what he had heard. The extraordinary element of the agonizing situation in the view of death had now as its result the extraordinary effect of firm faith in those promises; hence there is no sufficient reason on account of this faith, in which he even excelled the apostles, to relegate the entire history into the region of unhistorical legend[266] (Strauss, II. p. 519; Zeller in his Jahrb. 1843, I. p. 78; Schenkel, Eichthal), in which has been found in the different demeanour of the two robbers even the representation of the different behaviour of the Jews and Gentiles towards the preaching of the crucified Christ (Schwegler, II. p. 50 f.). Others (Vulgate, Luther, and many others, including Kuinoel and Ewald) have taken ἐν in a pregnant sense as equal to ΕἸς, which is erroneous, since Jesus Himself establishes His kingdom; but to conceive of the supramundane kingdom (Euthymius Zigabenus, Grotius, Bornemann) brings with it the supposition, which in Luke is out of place, that the robber has heard the saying of Jesus at Joh_18:36.

Luk_23:43. σήμερον] does not belong to ΛΈΓΩ ΣΟΙ (a view already quoted in Theophylact, and rightly estimated by the phrase ἘΚΒΙΆΖΟΝΤΑΙ ΤῸ ῬῆΜΑ), in respect of which it would be idle and unmeaning (this also in opposition to Weitzel in the Stud. u. Krit. 1836, p. 957), but to what follows. The Lord knew that His own death and the robbers would take place to-day. In the case of the robber it was accelerated by means of breaking the legs.

On the classical word παράδεισος (Park), see Poppo, ad Xen. Cyr. 1. 3. 14. The LXX. Gen_2:8 f. give this name to the dwelling-place of the first pair; the blessedness of this place, however, very naturally occasioned the naming, in the later Jewish theology, of the portion of Hades in which the souls of the righteous after death dwell till the resurrection, paradise. Comp. also the Book of Enoch Luk_22:9 f. Not to be confounded with the heavenly paradise, 2Co_12:4; Rev_2:7. See on Luk_16:23; Lightfoot and Wetstein on the passage. In the answer of Jesus there was probably not implied a divergence from the kind and manner in which the petitioner conceived to himself the fulfilment of his petition (Schleiermacher), but it presented simply and without veil, as well as in the most directly comforting form, the certainty of his petition being granted, since if his soul came into paradise, participation in the resurrection of the just and in the kingdom of the Messiah could not fail him. Hofmann, Schriftbew. II. 1, p. 488, rationalizes the idea of paradise. Where the blessed communion of man with God is realized, there, he says, is paradise. This abstraction is surely erroneous, for this reason, that according to it the risen souls must be in paradise, which is nowhere taughtthey are in Messiahs kingdom. By μετʼ ἐμοῦ Jesus expresses definitely His descensus ad inferos (König, Lehre von d. Höllenf. p. 45 ff.; Güder, Lehre v. d. Erschein. Jesu Chr. unter d. Todten, p. 33 ff.), in respect of which the fact that here circumstances required the mention of paradise only, and not of Gehenna, does not exclude what is contained in 1Pe_3:18 f., as though we had here a passage contradicting the analogy of doctrine (de Wette). See, on the other hand, also West in the Stud. u. Krit. 1858, p. 252 ff.

[265] To say nothing, moreover, of penitent humility and resignation.

[266] For apocryphal fables, which subsequently linked themselves thereto, see Thilo, ad Evang. Infant. 23, p. 143.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 23:39-43 . The penitent malefactor , peculiar to Lk. and congenial to the spirit of the Gospel of the sinful.

Luk 23:39 . ἐβλασφήμει : the wretched man caught up the taunt of the rulers and, half in coarse contempt, half by way of petition, repeated it, with καὶ ἡμᾶς added, which redeemed the utterance from being a gratuitous insult.

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

3 d. Luk 23:39-46. Matthew and Mark ascribe the same jestings to the two thieves. The partisans of harmony at any price think that they both began with blasphemy, and that one of them afterwards came to himself. In any case, it must be assumed that Matthew and Mark did not know this change of mind; otherwise, why should they not have mentioned it? But is it not more natural to hold that they group in categories, and that they are ignorant of the particular fact related by Luke? How had this thief been touched and convinced? Undoubtedly he had been struck all at once with the contrast between the holiness which shone in Jesus and of his own crimes (Luk 23:40-41). Then the meekness with which Jesus let Himself be led to punishment, and especially His prayer for His executioners, had taken hold of his conscience and heart. The title Father, which Jesus gave to God at the very moment when God was treating Him in so cruel a manner, had revealed in Him a Being who was living in an intimate relation to Jehovah, and led him to feel His divine greatness. His faith in the title King of the Jews, inscribed on His cross, was only the consequence of such impressions. The words οὐδὲ σύ, not even thou (Luk 23:40), which he addresses to his companion, allude to the difference of moral situation which belongs to them both, and the railers with whom he is joining: “Thou who art not merely, like them, a spectator of this punishment, but who art undergoing it thyself.” It is not for him, who is on the eve of appearing before the divine tribunal, to act as the profane. ῞Οτι, because, refers to the idea contained in φοβῇ: “Thou at least oughtest to fear...; for...”

The prayer which he addresses to Jesus (Luk 23:42) is suggested to him by that faith in an unlimited mercy which had been awaked in him by hearing the prayer of Jesus for His executioners. It seems to me probable that the omission of the word Κύριε, Lord, in the Alex., arises from the mistake of the copyist, who was giving the prayer of the thief from memory, and that the transformation of the dative τῷ ᾿Ιησοῦ into the apostrophe (᾿Ιησοῦ) was the effect of this omission. The touching cry, Remember me! finds its explanation in that community of suffering which seems to him henceforth to establish an indissoluble bond between Jesus and him. Jesus cannot forget him who shared His punishment. The expression, coming in His kingdom, ἐν τῆ βασιλείᾳ (not for His kingdom, εἰς τὴν βασιλείαν), denotes His Messianic return with divine splendour and royal majesty some time after His death. He does not think of the possibility of the body of Jesus being raised.

In our Lord’s answer, the word to-day stands foremost, because Jesus wishes to contrast the nearness of the promised happiness with the remote future to which the prayer of the thief refers. To-day, before the setting of the sun which is shining on us. The word paradise seems to come from a Persian word signifying park. It is used in the form of פַּרַדֵּס, H7236 (Ecc 2:5; Son 4:13), to denote a royal garden. In the form παράδεισος, it corresponds in the LXX. to the word פַּרַדֵּס, H7236, garden (Gen 2:8; Gen 3:1). The earthly Eden once lost, this word paradise is applied to that part of Hades where the faithful are assembled; and even in the last writings of the N. T., the Epistles and the Apocalypse, to a yet higher abode, that of the Lord and glorified believers, the third heaven, 2 Cor. xi Luk 1:4; Rev 2:7. It is paradise as part of Hades which is spoken of here.

The extraordinary signs which accompanied the death of Jesus (Luk 23:44-45)—the darkness, the rending of the veil of the temple, and according to Matthew, the earthquake and the opening of several graves, are explained by the profound connection existing, on the one side between Christ and humanity, on the other between humanity and nature. Christ is the soul of humanity, as humanity is the soul of the external world. We need not take the words, over all the earth, in an absolute sense. Comp. Luk 21:23, where the expression ἐπὶ τῆς γῆς, a weaker one it is true, evidently refers to the Holy Land only. The phenomenon in question here may and must have extended to the surrounding countries. The cause of this loss of light cannot have been an eclipse; for this phenomenon is impossible at the time of full moon. It was perhaps connected with the earthquake with which it was accompanied; or it may have resulted from an atmospheric or cosmical cause. This diminution of the external light corresponded to the moral darkness which was felt by the heart of Jesus: My God, my God, why hast Thou forsaken me? This moment, to which St. Paul alludes (Gal 3:13: “He was made a curse for us”), was that at which the Paschal lamb was slain in the temple.

It is difficult to decide between the two readings, Luk 23:45: “And the sun was darkened” (T. R.); “And the sun failing.” In any case, it is the cause of the phenomenon related Luk 23:44, mentioned too late. Luke omits the earthquake; he had other sources.

The rending of the veil, mentioned by the three Syn., should probably be connected with this physical commotion. Is the veil referred to that which was at the entrance of the Holy Place, or that which concealed the Holy of Holies? As the second only had a typical sense, and alone bore, strictly speaking, the name καταπέτασμα (Philo calls the other κάλυμμα), it is more natural to think of the latter. The idea usually found in this symbolic event is this: The way to the throne of grace is henceforth open to all. But did not God rather mean to show thereby, that from that time the temple was no longer His dwelling-place? As the high priest rent his garment in view of any great offence, so God rends the veil which covers the place where He enters into communion with His people; that is to say, the Holy of Holies is no more; and if there is no Holy of Holies, then no Holy Place, and consequently no court, no altar, no valid sacrifices. The temple is profaned, and consequently abolished by God Himself. The efficacy of sacrifice has henceforth passed to another blood, another altar, another priesthood. This is what Jesus had announced to the Jews in this form: Put me to death, and by the very deed ye shall destroy the temple!

Jewish and Christian tradition has preserved the memory of analogous events which must have happened at this period. In the Judeo-Christian Gospel quoted by Jerome (in Mat 27:51), it was related that at the time of the earthquake a large beam lying above the gate of the temple snapped asunder. The Talmud says that forty years before the destruction of Jerusalem the gates of the temple opened of their own accord. Johanan Ben Zacchai ( יוֹחָנָןis חָנַן, H2858, Anna, with the name of Jehovah prefixed) rebuked them, and said: Temple, wherefore dost thou open of thyself? I see thereby that the end is near; for it is written (Zec 11:1), “Open thy doors, O Lebanon, that the fire may devour thy cedars.”

At the time of the eclipse mentioned above, a great earthquake destroyed part of the city of Nice, in Bithynia. This catastrophe may have been felt even in Palestine.

Those phenomena, which are placed by Luke before the time of our Lord’s death, are placed by Matthew and Mark immediately after. Another proof of the difference of their sources.

Here should come the two sayings mentioned by John: I thirst, and: It is finished. Perhaps the words: When He had cried with a loud voice (Luk 23:46), include the saying, It is finished, which immediately preceded the last breath. But the participle φωνήσας has probably no other meaning than the verb εἶπε: “Raising His voice, He said.” The words: When He had cried with a loud voice, in Matthew and Mark, refer rather to the last saying uttered by Jesus according to Luke: Father, into thy hands...The latter expresses what John has described in the form of an act: He gave up His spirit.

The last saying is a quotation from Psalms 31. The fut. παραθήσομαι, I shall commit, in the received reading, is probably borrowed from the LXX. The fut. was natural in David’s mouth, for death was yet at a distance; he described the way in which he hoped one day to draw his last breath. But the present is alone in keeping with the actual circumstances of Jesus. At the moment when He is about to lose self-consciousness, and when the possession of His spirit escapes from Him, He confides it as a deposit to his Father. The word Father shows that His soul has recovered full serenity. Not long ago He was struggling with the divine sovereignty and holiness (my God, my God!). Now the darkness is gone; He has recovered His light, His Father’s face. It is the first effect of the completion of redemption, the glorious prelude of the resurrection.

Keim does not accept as historical any of the seven sayings which Jesus is said to have uttered on the cross. The prayer for his executioners has no meaning either in regard to the Gentile soldiers, who were merely blind instruments, or in respect of the Jews, to whom He had just announced divine judgment. Besides, silence suits Jesus better than a forced and superhuman heroism. The story of the thief is exploded by the fact, that it was impossible for him to have known the innocence and the future return of Jesus, and that Jesus should have promised him paradise, which is in the hand of the Father. The saying addressed to John and Mary is not historical; for those two were not at the foot of the cross (Syn.), and John never had a house to which to take Mary. The prayer: My God, my God, is only an importation of Psalms 22 into the account of the Passion; Jesus was too original to borrow the expression of His feelings from the O. T. The same reason disproves the authenticity of the last saying: Father, into Thy hands, borrowed from Psalms 31. The It is finished of John is only the summary expression of the dogmatics already put by the author into the mouth of Jesus in His last discourses. The historic truth is thus reduced to two cries of Jesus: one of pain, which John has translated, not without reason, into I thirst; and a last cry, that of death. This silence of Jesus forms, according to Keim, the real greatness of His death.

The prayer of Jesus and His threatening are not more contradictory than divine justice and human intercession. There is room in history for the effects of both.

The prophetic form in which Jesus clothes the expression of His thoughts takes nothing from their originality. They spring from the depths of His being, and meet with expressions which are familiar to Him, and which He employs instinctively.

John here, as throughout his Gospel, completes the synoptics.

We think we have shown how the prayer of the thief is psychologically possible. It is doing too much honour to the primitive Church to ascribe to her the invention of such sayings. If she had invented, she would not have done so in a style so chaste, so concise, so holy; once more compare the apocryphal accounts.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Therefore either we must take that spoken by Synecdoche which Matthew saith, or that both of them mocked Christ. But one of them at length overcome with the great patience of God, brake forth into that confession worthy all memory.

Christ, in the midst of the humbling of himself upon the cross, showeth indeed that he hath both power of life to save the believers, and of death to revenge the rebellious.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 39. One of the malefactors which were hanged.] It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and therefore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. Joh 19:31-33.

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

(39) And one of the malefactors.—The incident that follows is singularly characteristic of St. Luke. If we ask how he came to know what the other Gospels pass over, we may, I think, find his probable informants once more in the devout women who followed Jesus to the place of Crucifixion, and who stood near enough to the cross to hear what was then spoken. The word for “hanged” is used by St. Luke (Act_5:30; Act_10:39) and St. Paul (Gal_3:13) as applied to crucifixion.

Railed on him.—Literally, was blaspheming, but in the sense in which that word signifies the “reviling” of which man, and not God, may be the object. He, too, catches up the taunt of the rulers and the soldiers.

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

39-43. The Penitent Robber.

39. one of the malefactors] In St Matthew and St Mark we are told that both the robbers “reviled” Him. Here then we might suppose that there was an irreconcilable discrepancy. But though the Evangelists sometimes seem to be on the very verge of mutual contradiction, no single instance of a positive contradiction can be adduced from their independent pages. The reason of this is partly that they wrote the simple truth, and partly that they wrote under divine guidance. The explanation of the apparent contradiction lies in the Greek words used. The two first Synoptists tell us that both the robbers during an early part of the hours of crucifixion reproached Jesus (ὠνείδιζον), but we learn from St Luke that only one of them used injurious and insulting language to Him (ἐβλασφήμει). If they were followers of Barabbas or Judas of Galilee they would recognise no Messiahship but that of the sword, and they might, in their very despair and agony, join in the reproaches levelled by all classes alike at One who might seem to them to have thrown away a great opportunity. It was quite common for men on the cross to talk to the multitude, and even to make harangues (for instances see my Life of Christ, ii. 409, n.); but Jesus, amid this universal roar of execration or reproach from mob, priests, soldiers, and even these wretched fellow-sufferers, hung on the Cross in meek and awful silence.

If thou be Christ] or, Art thou not the Christ? א, B, C, L.

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.

And it was about the sixth hour,.... Or twelve o'clock at noon; and so the Ethiopic version, when it was noon; See Gill on Mat 27:45.

.

Luke 23:45

luk 23:45

luk 23:45

luk 23:45And the sun was darkened,.... There was an eclipse of it, which was preternatural, it being now full moon, and lasted three hours, and so total, as to darken the whole earth; and now was the prophecy in Amo 8:9 literally fulfilled: and the vail of the temple was rent in the midst. The Persic version renders it, "the gate of the temple"; and so the Syriac version, "the face of the gate of the temple"; See Gill on Mat 27:51.

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

39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

Ver. 39. Which were hanged, railed, &c.] Sic plectimur a Deo, nec flectimur tamen (saith Salvian), corripimur, sed non corrigimur. There are many, quos multo facilius fregeris, quam flexeris, saith Buchanan. Monoceros interimi potest, capi non potest. The wicked are the worse for that they suffer, and will sooner break than bend.

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.

39. One of the malefactors—As to the question whether both thieves at first reviled Jesus, we refer to our notes on Mat_27:44; Mat_27:49.

Railed—The miraculous darkness and relentings of heart had already commenced. One of the malefactors is earliest to feel the solemn influences, while the other continues his mockeries of Jesus.

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

Vers. 39, 40. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God? In the first two synoptists we read how, shortly after they were nailed to their crosses, both thieves "reviled" Jesus. The Greek word, however, used by SS. Matthew and Mark is wneidizon (reproached). The word used by St, Luke in this place of the impenitent one is eblasfhmei , "began to use injurious and insulting language a much stronger term. Farrar suggests that at first, during the early hours of the Crucifixion, in the madness of anguish and despair, they both probably joined in the reproaches levelled by all classes alike at One who might seem to them to have thrown away a great opportunity. They, no doubt, knew something, possibly much, of Jesus" career, and how he had deliberately prevented more than once the multitude from proclaiming him King. Watching him as he hung bravely patient on his cross, only breaking the dread silence with a low-muttered prayer for his murderers to his Father, one of these misguided men changed his opinion of his fellow-Sufferer, changed his opinion, too, of his own past career. There, dying with a prayer for others on his lips, was the Example of true heroism, of real patriotism. If thou be Christ. The more ancient authorities read, Art thou not the Christ ? But the other. In the Apocryphal Gospel of Nicodemus the names of the two are given as Dysmas and Gysmas, and these names appear still in Calvaries and stations in Roman Catholic lands. Seeing thou art in the same condemnation. His words might be paraphrased, "How canst thou, a dying man, join these mere lookers-on at our execution and agony? we are undergoing it ourselves. Dost thou net fear God? In a few hours we shall be before him. We have at all events deserved our doom; but not this Sufferer whom you revile. What has he done?

Vers. 39-43. True penitence.

These verses narrate what we may call a standard fact of the gospel of Christina fact to which appeal will always be made, as it has always been made, in reference to a late repentance. We have to consider

I THE BREVITY WITH WHICH A GREAT" SPIRITUAL REVOLUTION MAY BE WROUGHT IN A HUMAN MIND. Twelve hours before, this man was a hardened criminal, habituated to a life of rapacious and murderous violence; his counterpart is to be found to-day in the cells of a penal establishment. And now, after a short companionship with Jesus, after hearing him speak and seeing him suffer, his heart is purged and cleansed of its iniquity, he is another man, he is a child of God, an heir of heaven. There are great capacities in these human souls of ours, which do not come often into exercise, but which are actually within us. Powerful speech, imminent peril, great emergencies, sudden inspiration from God, these and other things will call them forth; there is a brilliant flash of remembrance, or of emotion, or of realization, or of conviction and resolution. And then that which is ordinarily wrought in many days or months is accomplished in an hour. The movements of our mind are not subject to any time-table calculations whatsoever. No man can define the limit of possibility here. Great revolutions can be and have been wrought almost momentarily. Not slowly toiling upward step by step, but more swiftly than the uprising of the strongest bird upon fleetest wing, may the human soul ascend from the darkness of death into the radiant sunshine of hope and life.

II THE THOROUGHNESS OF THIS MAN"S CHANGE AS EVIDENCED BY HIS WORDS.

1. He recognizes the existence and the power and the providence of God (ver. 40).

2. He has a sense of the turpitude of his own conduct, a due sense of sin (ver. 41).

3. He recognizes the innocence and excellence of Jesus Christ (ver. 41).

4. He believes in his real royalty, though it is so hidden from sight, and though circumstances are so terribly against it (ver. 42).

5. He believes in the pitifulness as well as the power of this kingly Sufferer, and he makes his humble but not unhopeful appeal to his remembrance.

6. He does the one thing for Christ he can do as he is dying on the cross he remonstrates with his companion in crime, and seeks to silence his cruel taunts. Here is penitence, faith, service, all springing up and in earnest exercise in this brief hour.

III A SUDDEN TRANSITION FROM THE LOWEST TO THE HIGHEST ESTATE. (Ver. 43) "What a day to that dying man! How strange a contrast between its opening and its close, its morning and its night! Its morning saw him a culprit condemned before the bar of earthly judgment; before evening shadowed the hill of Zion he stood accepted at the bar of heaven. The morning saw him led out through an earthly city"s gates in company with One who was hooted at by the crowd that gathered round him; before night fell upon Jerusalem the gates of another city, even the heavenly, were lifted up, and he went through them in company with One around whom all the hosts of heaven were bowing down as he passed to take his place beside the Father on his everlasting throne" (Hanna). In view of this most interesting fact we gather two lessons.

1. One of hopefulness. It is never too late to repent; in other words, repentance, when real, is never ineffectual. None could be more undeniably impenitent until within a few hours of his death than this malefactor, and no man"s penitence could be more decisively availing than his. It was real and thorough, and therefore it was accepted. It is a great thing for those who speak for Christ to be warranted, as they are, in going to the dying and despairing, and telling these departing ones, that true penitence, however late, avails with God; that his ear is not closed against the sigh of the contrite, even at the last hour of the day; that up to the last there is mercy to be had by them who truly seek it. But there is another lesson to be learnt.

2. One of warning and of fear. There is every reason to hope that true though late repentance is always accepted; but there is grave reason to fear that late repentance is seldom real and true. How often does experience prove that men in apparently dying hours have believed themselves to be penitent when they have only been apprehensive of coming doom! The dread of approaching judgment is far from being the same thing as repentance unto life. Not the last hour, when a selfish dread may be so easily mistaken for spiritual conviction, but the day of health and strength, when conviction can pass into action and honest shame into faithful service, is the time to turn from sin and to seek the face and the favor of the living God. Let none despair, but let none presume. C.

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

And one of the malefactors reviled him - St. Matthew says, the robbers: St. Mark, they that were crucified with him, reviled him. Either therefore St. Matthew and Mark put the plural for the singular (as the best authors sometimes do) or both reviled him at the first, till one of them felt "the overwhelming power of saving grace."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The penitent malefactor:

v. 39. And one of the malefactors which were hanged railed on Him, saying, If Thou be Christ, save Thyself and us.

v. 40. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

v. 41. And we indeed justly; for we receive the due reward of our deeds; but this Man hath done nothing amiss.

v. 42. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom.

v. 43. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with Me in paradise.

During the first hour of the excruciating agony of the crucifixion, both malefactors had joined the surging throngs in Revelation ling and cursing and mocking the man hanging in the middle between them, Mat 27:44. But the example of wonderful patience, together with the words which fell from the lips of the Sufferer, gradually caused one of the criminals to become silent. His heart was pierced by thoughts of sorrow and repentance, he acknowledged Jesus as his Savior. When, therefore, the other malefactor continued his objurgations, sneeringly asking Jesus to save Himself and them also, the man on the right hand rebuked him. It is difficult to say in just what way he brought out the emphasis, but he probably meant to express: Isn’t there even fear of the holy, just God in thy heart, not to speak of any other feeling of commiseration and sympathy! He reminded the other that they both were suffering justly, receiving payment in full for the sins which they had committed, exactly what their deeds were worth. But they were the only ones in that class; for this Man, this Jesus, had done nothing out of place, nothing wrong, nothing wicked. So this malefactor acknowledged his great guilt before God and accepted his punishment as a just payment of divine wrath. He was heartily sorry for his sins. And this sorrow was supplemented and completed by faith. Turning to Jesus, he begged Him: Remember me when Thou enterest into Thy kingdom. The Lord should in grace and mercy think of him and receive him into His kingdom, at the time when the Messiah would return in glory. The poor outcast thus made a splendid confession of Christ; he recognized in Him the King of heaven. He knows that he is not worthy of the mercy of this King, but upon this very mercy he relies, his trust in that gives him the strength to make his petition. This faith was a miracle of divine grace. It is always a triumph of grace if God gives to a poor criminal and outcast of human society who has served sin all his life, grace unto repentance in the very last hour of his earthly existence. And Jesus bestowed upon this malefactor the very fullness of His divine pardon. He gave him the assurance, with solemn emphasis, that he would be with Him in paradise that very day. There was no waiting for a future glory necessary, neither was there a purgatory for him to pass through, but the glory, the happiness of paradise would be his as soon as he had closed his eyes in death. For all sinners in the whole world the Lord has opened the doors of paradise by His life, suffering, and death, and whosoever believeth on Him has complete salvation as soon as he dies. That is the glorious fruit of the Passion of Christ: forgiveness of sins, life, and salvation.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here we have a further aggravation of our Lord’s sufferings upon the cross, from the company he suffered with, the two thieves who reviled him with the rest. St. Matthew and St. Marks say, they both reviled him; St. Luke says one of them reviled; possibly both of them might do it at first, and one of them repents; which, if so, increases the wonder of the penitent thief’s conversion.

From the impenitent thief’s reviling of Christ, when he was at the very point of death, and even in the suburbs of hell, we learn that neither shame nor pain will change the mind of a resolute sinner; but even then, when he is in the suburbs of hell, will he blaspheme.

From the penitent thief’s confessing of Christ, and praying to him, Lord, remember me when thou comest into thy kingdom; we learn, both the efficacy and freeness of divine grace.

1. The efficacious power of it: oh how powerful must that grace be, which wrought such a change in an instant, which supplied that heart in a moment, which had been hardening in sin for so many years.

2. The freeness of it; which takes hold of his heart, when he was at the height of sin, and was not only void of grace, but seemed past grace. Oh the powerful efficacy and adorable freeness of the heart changing grace of God in this vile person; it disposed him to own his sin; to confess the justness of his punishment, to justify Christ’s innocency, to reprove his fellow companion, to pray to a crucified Christ, and to intercede with him, not for present deliverance from death, but for a place in Christ’s kingdom.

Where we learn,

1. That true conversion is never too late for obtaining mercy and salvation.

2. That true conversion, how late soever, will have its fruits: the fore-mentioned fruits of faith and repentance were found with this penitent thief; yet must not this extraordinary case be drawn into example. This extraordinary and miraculous grace of God is not to be expected ordinarily: we have no warrant to expect an overpowering degree of God’s grace to turn our heart in an instant at the hour of death, when we have lived in forgetfulness of God, and in a supine neglect of our soul’s concerns all the days of our life; for it is evident as to this case of the penitent thief’s conversion at the last hour.

1. It is an example without a promise.

2. It is but a single example.

3. It is an example recorded but by one evangelist: the Spirit of God, foreseeing what an ill use some would make of this instance, leaves one example upon record, that none might despair; and but one, that none might presume.

4. This thief probably had never any knowledge of Christ before.

5. This thief improved his time at last, as never did any before or after; for he believed Christ to be the Saviour of the world; when one disciple had betrayed, another denied, and all had forsaken him; he owned him to be the Son of God, the Lord of life, when he was suffering the pains of death, and seemingly deserted by his Father: he proclaims him Lord of paradise, and disposer of the kingdom of heaven, when the Jews had condemned him, and the Gentiles crucified him as the vilest of impostors. He feared God, owned the justice of his punishment; was solicitous, not for the preservation of his body, but for the salvation of his soul; yea, not for his own only, but of his brother’s that suffered with him; so that he glorified Christ more at the moment of his death, than some do in the whole course of their lives.

6. This was a miracle, with the glory whereof Christ would honor the ignominy of his cross: so that we have no more ground to expect such another conversion, than we have to expect a second crucifixion. This converted person was the first fruits of the blood of the cross.

From whence we learn, that God can, and sometimes does, though very seldom, prepare men for glory, immediately before their dissolution by death. His grace is his own, he may dispense it how, and when, where, and to whom he pleases; yet this is no more warrant to neglect the ordinary, because God does sometimes manifest his grace in an extraordinary way. True, in this conversion, we have a pattern of what free grace can do; but it is a pattern without a promise: where we have not a promise to encourage our hope, our hope is nothing but presumption.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

insulted him

"insulted Jesus"

Are you not the Christ? Save yourself

The criminal uses a question to mock Jesus. AT: "You claim to be the Christ. Save yourself" or "If you really were the Christ, you would save yourself" (See: Rhetorical Question)

Save yourself and us

The criminal did not really think that Jesus could rescue them from the cross. (See: Irony)

the other rebuked him

"the other criminal rebuked him"

Do you not fear God, since you are under the same sentence?

The criminal uses a question to scold the other criminal. AT: "You should fear God, because they are punishing you the same way they are punishing him" or "You must have no fear of God, since you mock him while you are hanging on a cross the same as he is" (See: Rhetorical Question)

We indeed ... for we ... we deserve

These usages of "we" refer only to the two criminals, and not to Jesus or the other people. (See: First, Second, or Third Person)

We indeed are here justly

"Truly we deserve this punishment"

this man

This refers to Jesus.

translationWords

Christ

save

rebuke

fear

just

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

39–43. THE PENITENT ROBBER

39. εἶς δὲ τῶν … κακούργων. In St Matthew and St Mark we are told that both the robbers “reviled” Him. Here then we might suppose that there was an irreconcilable discrepancy. But though the Evangelists sometimes seem to be on the very verge of mutual contradiction, no instance of a contradiction can be adduced from their independent pages. The reason of this is partly that they wrote the simple truth, and partly that they wrote under divine guidance. The explanation of the apparent contradiction lies in the Greek words used. The two first Synoptists tell us that both the robbers during an early part of the hours of crucifixion reproached Jesus (ὠνείδιζον), but we learn from St Luke that only one of them used injurious and insulting language to Him (ἐβλασφήμει). If they were followers of Barabbas or Judas of Galilee they would recognise no Messiahship but that of the sword, and they might, in their despair and agony, join in the reproaches levelled by all classes alike at One who might seem to them to have thrown away a great opportunity. It was quite common for men on the cross to talk to the multitude, and even to make harangues (for instances see my Life of Christ, II. 409, n.); but Jesus, amid this universal roar of execration from mob, priests, soldiers, and even these wretched fellow-sufferers, hung on the Cross in meek and awful silence.

οὐχὶ σὺ εἶ ὁ Χριστός; ‘Art thou not the Christ?’ אBCL.

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.

39-43.] Peculiar to Luke. Matthew and Mark have merely a general and less precise report of the same incident.

All were now mocking; the soldiers, the rulers, the mob:—and the evil-minded thief, perhaps out of bravado before the crowd, puts in his scoff also.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

39-43. § The Two Robbers. Mt. (27:44) and Mk. (15:32) merely state that those who were crucified with Him reproached Him.

Harmonists suggest that during the first hour both robbers reviled Jesus, and that one of them (who may have heard Jesus preach in Galilee) afterwards changed his attitude and rebuked his comrade. So Origen, Chrysostom, Jerome, Theophylact, Euthymius, on Mat_27. But Cyril of Jerusalem, Ambrose, and Augustine confine the reviling to one robber, who in Mt. and Mk. is spoken of in the plur. by synecdoche. See Maldonatus on Mat 27:44: wt Suarez he adopts the latter view. Or they insist upon the difference between ὠνείδιζον, which Mt. and Mk. use of the two robbers, and ἐβλασφήμει, which Lk. uses of one of them. Both bandits reproached Jesus (perhaps for not having them in their revolt against existing conditions of society); but only one of them railed upon Him. It is much simpler to suppose that Mt. and Mk. regard the two λῃσταί as a class, to which the conduct of either of them may be hear attributed. Christ’s conversation with the penitent robber would not be heard by many. The constant reviling (imperf.) of the other would be much more widely known. That ὀνειδίζω may mean much the same as βλασφημέω is seen from 6:22; Rom 15:3; 1Pe 4:14. The two verbs are combined 2Ki 19:22, and seem to be synonymous. Mt. and Mk. would hardly have omitted the incident of the penitent robber, if they had known it; but here Lk. once more other sources of information. The incident would have special interest for him as illustrating the doctrine that salvation is open to all.

In the Arabic Gospel of the Infancy (xxiii.) the names of the two robbers are given as Titus bribes Dumachus. Titus bribes Dumachus to release the Holy Family, whom they had captured. In the Greek form of the Gospel of Nicodemus (Acta Pilati x.) the penitent malefactor is Dysmas, and the other is nameless. In the Latin form (Gesta Pilati x.) the two are Dismas and Gestas. See small print note on ver. 32.

39. εἶς δὲ τῶν κρεμασθέντων. When used of hanging on a cross or gibbet ἐπὶ ξύλου is commonly added (Act 5:30, Act 5:10:39; Gal 3:13; Gen 40:19, Gen 40:22; Deu 21:22, Deu 21:23, etc.): but here the context is sufficient.

Οὐχὶ σὺ εἶ. This is the true reading (א B C* L and most Versions, including Syr-Sin.) rather than Εἰ σὺ εἶ (A Q R X etc. c f q vulg.). “Art thou not” is a more bitter taunt than “If thou art.”

D d e omit the utterance, and 1 substitutes qui destruebas templum et in tribus diebus reædificabas illum, salvumm te fac nunc et descende de cruce.

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

Railed [εβλασφημει] . Imperfect : kept up a railing.

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