Mark 15:27

Mar_15:27

And with him they crucify two thieves.

The malefactors

We propose to advert to the fact that Jesus endured his last agonies between two malefactors; and then to notice the respective characters of his companions in suffering.

I. Let us behold this strange sight: Jesus suffering, dying between two malefactors! What an amazing spectacle! And it may have been without any specific design on the part of his oppressors that He was crucified in the midst, rather than on either side of His companions in suffering. But whether it was designed by His enemies or not, there can be no doubt that this circumstance constituted a part of our Lords humiliation. A preeminence was thus assigned Him in ignominy and shame. This circumstance affords a striking fulfilment of prophecy; then was accomplished the declaration of the prophet, He was numbered with the transgressors: and not only so, but it is also illustrative of the prophetic Scriptures, as it shows how, without any design whatever, and sometimes with the very opposite design, men may be fulfilling Gods purposes, and accomplishing the predictions of His Word. That strange spectacle suggests the remark, how closely men may be allied by circumstances-how completely identified as to their lot on earth-between whom there is no resemblance in real character. Here are three persons suffering at the same time, and in the same place, the same cruel and ignominious death, and yet how perfectly dissimilar in point of character! Outwardly their lot is the same; but inwardly there is not the slightest resemblance between them. Heaven, earth, and hell, are brought into closest contact in the persons of those three sufferers. In the elevated character of Jesus we have all that is highest, purest, best in heaven; in the obduracy, the profaneness, and the impiety of one of the malefactors, we have the most striking characteristic of the lost, who are hardened in sin beyond the possibility of repentance; while in the contrition and prayerfulness of the other, we have what is peculiar to the good on earth. Often may the best and the worst be found in close connection here, sitting at the same able, or suffering on the same scaffold. How clearly does this indicate another state of being! Under the government of one infinitely wise and just, as well as almighty, such disorders cannot be final; there surely must come a time of separation, of adjustment!

II. We now proceed to consider the character of the malefactors who suffered with our Lord. We have already intimated, that they differed essentially from each other; we must, therefore, consider them separately. And, first, of the impenitent malefactor. The treatment which our Lord received at his hands is remarkable, and deserves our attention. He reviled the Redeemer, even on the cross. The conduct of this wretched man, in reviling the Redeemer on the cross, not only illustrates the power of example, but it is further instructive, as showing how near death a man may be, and yet how far from thinking seriously of any of the consequences of dying; how far from any reflections suited to his solemn position and prospects! How strikingly does this illustrate the folly of deferring to a dying hour, the all-important work of preparation for an eternal world! Men often speak of the penitent thief, and expect, like him, in their last moments, to find repentance unto life; but they rarely think of his companion who died unchanged; and yet it is to be feared he is the representative of a far larger class than the other. Let us turn to a more pleasing theme-the spirit and conduct of the penitent thief; in which there is much that is extraordinary, and deserving of our best attention. We may notice his deep sense of the solemnity of his situation. He feared God, into whose immediate presence he was so soon to enter. Nothing can operate so powerfully, so constantly, in deterring from evil, and in imparting to the character the highest elevation and purity; and those who do not realize this are exposed to every breath of temptation, and are guilty of neglecting their noblest and best interests. We notice, also, the free and spontaneous acknowledgment of his guilt. He felt and confessed that he and his companion deserved to die, and that they were justly exposed to the displeasure of God-We, indeed, justly; for we receive the due reward of our deeds. How deep seemed to be his conviction of sin and demerit; and how free and full his acknowledgment of it! What a touching illustration we have here of the distinguishing grace of God! The two malefactors who suffered with our Lord were probably condemned for the same offence. They had been associates in sin, and now they were companions in shame, and suffering, and death; and yet, how the one is made to differ from the other! And this leads me to notice his knowledge of the character of Christ. This man has done nothing amiss. Whence he derived his knowledge of the character of the Redeemer, it were in vain to inquire. It is not impossible that, in former days, he may have heard Jesus preach, and may have witnessed some of His stupendous miracles of power and of mercy. It is not improbable that, while on his way to the cross, and while hanging on it, he heard much of Jesus; for while the multitude reviled and reproached Him, there were some amongst them who bewailed and lamented Him; and these, doubtless, spoke of His worth; and it is certain that he that day saw much of the spirit and conduct of the Redeemer, as well as of His enemies; and no man could observe the conduct of Jesus with an impartial mind, without being convinced that He was a righteous person. Still more remarkable is the persuasion which he entertained and expressed of the dominion and spiritual power of the Redeemer: Lord, remember me when Thou comest into Thy kingdom. Strange that he could recognize a king in one whose environment was so humiliating. I cannot but remark, finally, his deep humility, which appears in his throwing himself so unreservedly on the compassion and grace of the Saviour. Lord, remember me when Thou comest into Thy kingdom. There is no presumption, no dictation, here. There is nothing of the Spirit of the two disciples who prayed that they might sit, the one on His right hand and the other on His left, in His kingdom; but there is the deep humility which is always characteristic of genuine repentance. (J. J. Davies.)

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

15:27 Two revolutionaries: Jesus, the most important victim, was placed in the center.

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

Verse 27. Two thieves] A copy of the Itala tells their names: One on the right hand - named Zoathon; and one on the left hand - named Chammatha.

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

(27) Two thieves.—Better, as in Mat_27:38, two robbers.

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

27. two thieves] Rather, two robbers, or malefactors as St Luke calls them (Luk_23:33). See note above, Mar_11:17. It is more than probable that they belonged to the band of Barabbas and “had been engaged in one of those fierce and fanatical outbreaks against the Roman domination which on a large scale or a small so fast succeeded one another in the latter days of the Jewish commonwealth.” This explains the fact that we read of no mockery of them, of no gibes levelled against them. They were the popular heroes. They realized the popular idea of the Messiah. See Trench’s Studies, p. 294.

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 they that passed by,.... In the road, and went by the cross. The Arabic version adds, "before him", Christ, as he hung on the cross:

railed on him, wagging their heads; gave him opprobrious language, and used indecent gestures;

and saying, ah! thou that destroyest the temple; the Vulgate Latin version adds, "of God":

and buildest it in three days; thou poor vain miserable creature, that boasted of thy power, where art thou now? and what dost thou think of thyself?

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

And with him they crucify two robbers (lhstai) not "thieves" (kleptai); St. Luke (Luk_23:32) shows that these two robbers formed a part of the procession to Calvary; but they were crucified after our Lord one on his right hand, and one on his left. We know from St. Luke (Luk_23:40) that one of these malefactors was saved; while it would appear that the other died in his sins. And thus Christ upon his cross, between these two men, and with the title of King over his head, presented a striking and awful picture of the final judgment. Such is the view of St. Ambrose on St. Luke 22, and of St. Augustine, who says," This cross, if you mark it well, was a judgment-seat. For the Judge being placed in the midst, the one who believed was set free; the other who reviled him was condemned; and thus he signified what he will do with the quick and the dead. Some he will place on his right hand, and some on his left" (Augustine, Tract. 31 in S. Johan.).

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

27. δύο λῃστάς. Two robbers (R.V.); see on Mar 11:17, Mar 14:48. They may have taken part in the insurrection in which Barabbas had shed blood; but no hint is given of any such connexion. More probably they were bandits, and may have been some of those who caused the road from Jerusalem to Jericho to be notorious for danger (Luk 10:30). They had probably been condemned at the same time as Jesus, for they know how His case differs from theirs (Luk 23:40-42). The names of the two robbers are given with extraordinary variety in the Apocryphal Gospels and other legendary sources; but, on the whole, Dismas or a similar name is given to the penitent robber, and Gestas or a similar name to the impenitent. Titus and Dumachus (θεομάχος), Joathas and Maggatras, Zoatham and Chammatha, Matha and Joca, are other variants.

ἕνα ἐκ δεξιῶν. Such are the right and left hand places for which James and John had asked (Mar 10:37).

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.

27. λῃστάς—robbers, not thieves, AV. Men who plundered by violence, not by stealth.

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

Thieves. Rev., robbers. See on Mt 27:38.

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