Exegetical and Hermeneutical Commentary of Mark 15:27
And with him they crucify two thieves; the one on his right hand, and the other on his left.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And with him they crucified two thieves,…. For his greater reproach;
the one on his right hand, and the other on his left; as if he had been one of them, and a principal among them; [See comments on Mt 27:38].
Fuente: John Gill’s Exposition of the Entire Bible
Thieves. Rev., robbers. See on Mt 27:38.
Fuente: Vincent’s Word Studies in the New Testament
1) “And with Him they crucified two thieves; (kai sun auto staurousin duo lestas) “And with Him, very closely, they also crucified two robbers,” two thieves, also called malefactors, Luk 23:32. This too was to fulfill the prophecy, ”He was numbered with the transgressors.”
2) “The one on His right hand,” (hena ek deksion) “The one they crucified, just out to His right,” to the right side of Him, Mat 27:38; Luk 23:33.
3) “And the other on His left.” (kai hena eks euonumon autou) “And one (the other) they crucified on, or just out to His left,” Mat 27:38; Luk 23:33. The two were perhaps companions of Barabbas, who escaped the death due him as an insurrectionist, for similar crimes for which they were dying.
Fuente: Garner-Howes Baptist Commentary
(27) Two thieves.Better, as in Mat. 27:38, two robbers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And with him they crucify two brigands, one on his right hand and one on his left.’
All the Gospels, including John, stress that Jesus was in the middle between two brigands. It identified Him as one of them. Mark sees this as symbolic, probably having in mind ‘He was numbered with the transgressors’ (Isa 53:12), as a copyist would appositely later point out (Mar 15:28 is an insertion). There is an irony in that these brigands had the places that James and John had so eagerly sought (Mar 10:37). Those who would share His glory, must share His sufferings.
The brigands may well have been two insurrectionists who had committed murder along with Barabbas (Mar 15:7). In this action Jesus was identified with them, as just another Jewish troublemaker. But His superscription declared differently. That may be why He was put in the middle as being the most important.
Fuente: Commentary Series on the Bible by Peter Pett
NASB (UPDATED) TEXT: Mar 15:27-32
27They crucified two robbers with Him, one on His right and one on His left. 28[And the Scripture was fulfilled which says, “And He was numbered with transgressors.”] 29Those passing by were hurling abuse at Him, wagging their heads, and saying, “Ha! You who are going to destroy the temple and rebuild it in three days, 30save Yourself, and come down from the cross!” 31In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, “He saved others; He cannot save Himself. 32″Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him.
Mar 15:27 “two robbers with Him” This term meant “robbers” or “insurrectionists.” This is a specific fulfillment of Isa 53:12.
Psalms 22 and Isa 52:13 to Isa 53:12 are specific in some of their details, but not all! Reading these types of Messianic prophecies is very difficult because only some of the details apply to Jesus’ situation. Others must have been (1) symbolic; (2) poetic; or (3) concerned only the original historical situation. It is only through the inspiration of NT authors that this type of Christological typology is valid. Modern believers are led by the Spirit when they read the Bible (i.e., illumination), but we disagree on the details, which shows that inspiration is superior to illumination.
Typology has been so abused by post-NT writers that I refuse to accept this type of biblical interpretation except when recorded by NT authors. We cannot reproduce the hermeneutical procedures of inspired biblical writers. We must rely on understanding what those original, inspired authors were saying to their day (see Introductory Article, “Good Bible Reading”). We must then apply these truths to our cultural situation.
Mar 15:28 This verse is omitted by the ancient Greek uncial manuscripts , A, B, C, and D. It is left out of the NRSV, TEV, NJB, and NIV translations. It was apparently added as a marginal note by an ancient scribe from Luk 22:37. It is not part of the original text of Mark. It is uncharacteristic for Mark, writing to Gentiles, to include an OT quote (i.e., Mar 15:28 is an allusion to Isa 53:12). The UBS4 gives the omission an “A” rating (certain).
Mar 15:29 “Those passing by were hurling abuse at Him” Probably in keeping with the purpose and procedures of Roman crucifixion, the site of execution was located on a major road entering Jerusalem.
These passers by may have been fulfilling the prophecy of Psa 22:6-8; Psa 22:12-13; Psa 22:16-17.
“‘Ha! You who are going to destroy the temple'” These mockers may be those false accusers who were at the night trial of the Sanhedrin (cf. Mar 14:58).
Mar 15:30 This comment is a continuing mockery (cf. Mar 15:31-32) of Jesus’ powers. They still wanted a miraculous sign, even at this late date. They claimed they would yet believe in Him (cf. Mar 15:32).
Mar 15:31 “He saved others” The term “saved” is used in its OT sense of physical deliverance. These leaders could not deny Jesus’ miracles, but attributed His power to Satan (cf. Mar 3:22). The people of Jerusalem were well aware that Jesus had raised Lazarus (cf. John 11).
Mar 15:32 “Christ, the King of Israel” This is the chief priests’ mockery of Pilate’s title, “King of the Jews,” which was nailed above Jesus’ head. This is sarcasm, not affirmation!
This surely fits into the ridicule foreshadowed in Psa 22:6-8; Psa 22:12-13; Psa 22:16.
“Those who were crucified with Him were also insulting Him” It is only in Luk 23:35-43 that the account of the repentant criminal is recorded.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
with = together with. Greek. sun. App-104.
they crucify. Present Tense, describing what was done then (after the dividing of the garments), not when they put the Lord on the cross in Mar 15:24.
thieves = robbers, not malefactors as in Luk 23:32, who were “led with Him”. See App-164.
one on His right hand, &c.: i.e. outside the two “malefactors” of Luk 23:32. See App-164, and note on Joh 19:18.
on = at. Greek. ek. App-104.
the other = one.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 27:38, Luk 23:32, Luk 23:33, Joh 19:18
Reciprocal: Luk 22:37 – And he Luk 22:63 – mocked Rom 8:3 – in the
Fuente: The Treasury of Scripture Knowledge
8
The scripture referred to is in Isa 53:12.
Fuente: Combined Bible Commentary
Verse 27
Two thieves; condemned, perhaps, before, and reserved, for the occasion of this passover, for execution, that their punishment might be more public. There had been three criminals, it seems, thus reserved, including Barabbas, who was released.
Fuente: Abbott’s Illustrated New Testament
THE HUMILIATION
27 And with him they crucify two thieves; the one on his right hand, and the other on his left. 28 And the scripture was fulfilled, which saith, And he was numbered with the transgressors. 29And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, 30 Save thyself, and come down from the cross. 31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
We see the priests and leaders calling Him Christ, the king of the Jews and crucifying Him in a manner consistent with prophecy. They either missed this completely or they did it on purpose to further mock Him. Either way they were showing their complete ignorance of Him and His authenticity.
Oh the self-control that the Lord must have been using. They are mocking Him in a way that really would boil most of us right over the edge of the pot and when our emotions hit the burner it would just sizzle and fry.
They were attacking His personal character and calling Him a liar, one thing most of us would not tolerate, yet the Lord tolerated this as well as the humiliation of being hung among thieves and being crucified for doing nothing more that existing.
When the personal attacks come, silence is often the best response. It lays the heckler out flat for their best shots are falling on deaf ears. Of course they will probably further their attack behind your back while telling others how wasted you were by their attack. Silence will give them nothing further to use against you.
Many years ago in the middle of a business meeting I was falsely accused but the accusation was so terribly ridiculous I just smiled and went on with the discussion. My wife and I were pastoring a small church that had been planted by other pastors in the area. We had moved at our expense to the town and were renting a large enough home to meet in but the room was becoming cramped due to growth.
My wife and I thought it might work well if we would buy a house that was larger with a large basement to meet in and we could live in it as well. We thought then that when we left for another ministry we could just sell or give the house to the church for a parsonage. I presented this to the church body and one of the members spoke up and said that he thought I felt that the present meeting place was beneath our housing standard and that I was just trying to lead the church into a bigger NICER house that I would be more satisfied with.
He did not know the house we were in was provided by the Lord, it was the first house that we had ever lived in as a family (only apartments before) and we felt terribly blessed to have been in this nice house already for over a year.
My wife was sitting on the front row with the children. I looked over and tears were streaming from my wife and my small children looked like their dad had just been skewered with a lance. As mentioned this was such a ridiculous comment that I just smiled and moved on. I had nothing that would come to mind to respond to such an off the wall comment.”He saved others; himself he cannot save.” Ah the irony of it all, He is about to save all mankind by giving Himself and they are still stuck on the physical and have no clue spiritually what is going on in the situation that they have created. Oft times it seems that Satan and his minions are so very clueless. In their rush to get the Messiah out of the way they do not know that they are sealing their own fate by their final downfall. They were totally defeated at the cross even though they are allowed freedom for awhile to test the saints and spin their webs of cleverness that can never succeed.
Christ set his total dominion over the earth in the death on the cross and the Devil has no further say in his “superiority” over God – he is not and that was proven by Christ’s victory over death and the provision of salvation for all mankind, if only they will receive that salvation.
“Ah, thou that destroyest the temple, and buildest it in three days,” Ah more sweet sweet irony. They taunt Him with His own words as He is fulfilling those very words and they show their complete lack of understanding of what He said at the temple. He is going to raise Himself up in three days, not the temple that has not been destroyed. He spoke of His body, not the building though He could certainly have done that as well. In fact one might wonder if there will be a literal fulfillment of the building in the end time as well.
“I will destroy this temple that is made with hands, and within three days I will build another made without hands.” Mar 14:58 This passage speaks of Christ doing the destruction not Romans in 70 AD thus this was not fulfilled with the destruction of the physical temple. It is possible this is a prophecy for the end times but obviously it is a prophecy of his physical body being destroyed but His having a new body not made of hands.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Jesus’ position between the two insurrectionists (Joh 18:40), perhaps cohorts of Barabbas, portrayed Him as the chief offender. The soldiers probably put Jesus in this position as a further insult to the Jews as well as to Jesus.
Most ancient manuscripts of Mark’s Gospel omit Mar 15:28. Many textual experts consider it an interpolation from Luk 22:37. Mark rarely pointed out the fulfillment of Old Testament prophecies. [Note: Plummer, p. 355.]