Exegetical and Hermeneutical Commentary of Matthew 27:38
Then were there two thieves crucified with him, one on the right hand, and another on the left.
38. two thieves ] Rather, robbers; in all probability partners in the crime of Barabbas. The mountain robbers, or banditti, were always ready to take part in such desperate risings against the Roman power. In the eyes of the Jews they would be patriots.
Josephus tells of one leader of robbers who burnt the palaces in Jericho ( B. J. ii. 6), and of another who for twenty years had wasted the country with fire and sword.
Fuente: The Cambridge Bible for Schools and Colleges
Two thieves crucified … – Rather two robbers. Pilate did not reside in Jerusalem. When he came there on the great feasts, or at other times, it was, in part, to hold courts for the trial of criminals. These robbers had been probably condemned at that time; and to show greater contempt for Jesus, he was crucified between men of that abandoned character, and on a cross that should have been occupied by their companion and leader, Barabbas.
Fuente: Albert Barnes’ Notes on the Bible
Mat 27:38
Two thieves crucified with Him.
Jesus between two robbers
I. The moral condition of these men before crucifixion-Robbers. They are also called malefactors. At the earlier stage of the proceedings these two men were equally depraved.
II. The moral condition of these men after they were affixed to the cross. In the case of one-
1. There was a beholding of the crucified Jesus.
2. There was a perception of his own sinfulness and of the purity of Christ.
3. There is a prayer for a participation in all that Christ has to offer.
4. His acceptance promised by Jesus. The other sinner mocks our Lord. The men the same at first, but now how changed the condition of one.
III. The position these two robbers occupied in respect to Christ.
1. Christ is placed on the central cross. He was first suspended on the cross by the cruel malignity of men.
2. That Christs sufferings were for all men. He was crucified between two, not on one side.
3. These robbers were the representative men of the world.
4. You may perish with Christ close beside you. (G. Venables.)
The three crosses
I. There may be the same outward circumstances where there is the greatest inward diversity.
II. We have no choice as to the fact of suffering: our choice refers only to its nature. Each has his own cross: Christ was not without one. The wicked have their woes.
1. The sufferings of the good are consoled.
2. The sufferings of the good are limited-For a season.
III. The means used for Christs disgrace promote His glory. Satan was wounded by his own weapon: and the robber designed to insult our Lord was saved. Thus temptation is turned to good ends. (T. R. Stevenson.)
Christ dying amid thieves
There then are the two stories (of the thieves and of Jesus). See how far apart they begin. One in the innocence of perfect holiness; the other in the blackest wickedness. And then see how they meet at last. As when a black and turbid stream goes hurrying towards a caverns gloom, into which it is destined to plunge itself oat of sight, and just before it reaches its dark doom, a pure fresh river that was born among the snows in the sunlight on the mountains top, and has sung its way down through flowers, drops its quiet, transparent waters down into the tumultuous current, and shares its plunge, so the pure holiness of Christ fell into the stream of human wickedness, and shared its fate. (Phillips Brooks.)
The penitent thief
The different effects the judgments of God have upon the minds of men. The wisdom of God in setting the examples of His justice and mercy so near together, and has taught us to fear without despair, and to hope without presumption. What would the dying sinner give to have his Saviour so near him in his last moments.
I. Let us see the circumstances which distinguish it from that of the dying Christian.
1. In all this there may be nothing resembling a death-bed repentance. The dying thief seems to have heard and known much about the character of Christ: he had elsewhere learnt His dignity and was persuaded of the truth of His mission. And what is this to them who have no desire to lie down Christians upon their death-beds, though they would willingly go off penitents.
2. Suppose this great work were begun and finished on the cross, yet it cannot be drawn into example by Christian sinners; because the conversion of a Jew or a heathen is one thing, and the repentance of a Christian another.
3. The profligate life of this unconverted sinner was not attended with such aggravated circumstances as the sins of Christians are. He sinned against the light of nature and reason only. The greater his weakness was, the fitter object for mercy was he. Not the same excuses for Christians.
II. But there are other circumstances fit to be observed which render a death-bed repentance very insecure and dangerous, though we should allow it all the hopes which have been raised from the case before us.
1. He that sins in hopes of repentance at last, may sin so far as to grow hardened and obdurate, and imcapable of repentance when the time cosines. Nor is it in your own power to sin to what degree you please; habits grow insensibly. There is more reason to fear that sin indulged will get the better of you, than you of it.
2. Could you preserve your resolutions of repentance, yet still it is not in your own power to secure an opportunity to execute them. The thief on the cross died by the hand of justice, knew how long he had to live; he had no pretence to defer his repentance.
3. His death not being the effect of disease, but of the judges sentence, he brought with him to the cross, which you may call his death-bed, a sound body and mind. He had his senses perfectly, his reason fresh, and was capable of faith and acts of devotion. How different is the case of the languishing sinner. How can one know His Saviour who cannot know even his own luther at such a time. (T. Sherlock, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 38. Two thieves] , robbers, or cutthroats: men who had committed robbery and murder; for it does not appear that persons were crucified for robbery only. Thus was our Lord numbered (his name enrolled, placed as it were in the death warrant) with transgressors, according to the prophetic declaration, Isa 53:12; and the Jews placed him between these two, perhaps to intimate that he was the worst felon of the three.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark relates this part of the history with no material circumstance differing from Matthew, Mat 15:29-32. Luke saith, Luk 23:39-43, 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, seeing thou art in the same condemnation? and we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
John saith, Joh 19:25-30. Now there stood by the cross of Jesus his mother, and his mothers sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished. Matthew and Mark relate more particularly what abuses our Saviour suffered while he hung dying upon the cross:
1. From passengers.
2. From the chief priests, scribes, and elders.
Nothing is more inhuman than to mock such as are in the most extreme and utmost misery, and it is what we seldom hear from the worst of men; but for the chief priests and elders, the magistrates and rulers of the Jews, to be guilty of such a barbarous behaviour, is amazing. That not the ordinary priests only, but the chief priests, that is, either such as had been in the office of high priest, or else some of the most ancient and grave men of the priests; that, not the hot headed young men amongst the Jews, but the elders of Israel, should be so rude, as not only to behave themselves indecently to a man in the most extreme misery, whom they ought to have pitied, and for whom they ought at this time to have been praying, but also forgetting all reverence to God, to say,
He trusted in God, let him deliver him now, if he will have him; jeering all faith and trusting in God, and as it were defying Gods power, and saying with Nebuchadnezzar, Dan 3:15, Who is that God that shall deliver you out of my hands? This is justly surprising, and lets us see to what a height of wickedness the Jews were come, and confirms us in this, that if those who serve the Lord in public places, especially in holy things, be not the best of men, they are the worst. Having more knowledge of the will of God than others, if they have once mastered their consciences, they become the vilest of men, and the most prodigious patterns of atheism and all wickedness. It lets us also see to what a degree malice and covetousness will debauch souls, and teach us to fear sinning against our light and convictions. All this was foretold by the prophet David, Psa 22:8, and so must be. But the necessity of the event by no means excused the sinfulness of the act, nor made God the author of these mens sins. Matthew saith,
The thieves also, which were crucified with him, cast the same in his teeth.
Luke saith, only one of them did so. Some think that at the first they both reviled him, but the heart of one of them was changed while he hung upon the cross; but it is no unusual thing in Scripture to use the plural number for the singular; and the number may be understood not so much to refer to the persons as their qualities, they were both thieves, though but one of them reviled our Saviour. Or what hinders, but that they both might desire Christ to put forth his power to deliver them, though one of them further reviled him, by words which the evangelists have not set down. Luke tells us, that one of these thieves rebuked his fellow, and cleared Christs innocency. Thus God had that honour from a thief which was denied him by the chief priests and elders. He can of stones raise up children to Abraham. He begs of Christ to remember him when he came into his kingdom; discovering an eminent faith in Christ, he is rewarded, by Christ telling him, Today thou shalt be with me in paradise: a plain text to prove that souls neither sleep nor die with the body, but immediately pass into their eternal mansions. John addeth, that there stood by the cross of Jesus his mother, and her sister, Mary the wife of Cleophas, and Mary Magdalene, and mentions our Saviours recommending his mother to the care of his beloved disciple, and tells us of Johns care of her; the other three evangelists mention their being there, but standing afar off; which might both be true, they being nearer the cross at first, then removing themselves further from it. John further mentions their giving our Saviour (upon his saying, I thirst) vinegar to drink. It is very probable this was but a kindness they did usually show to malefactors, dying that kind of death, when they were so long a time dying; but the evangelist tells us that in our Saviours case there was a scripture to be fulfilled, Psa 69:21, In my thirst they gave me vinegar to drink: whether David there spake in the person of Christ, or what was at that time primarily fulfilled in David, was at that time fulfilled in Christ as his antitype, is not much material for us to know; that the text related to Christ, and was fulfilled in him, we are assured by the evangelist. This giving of Christ to drink was distinct from that we meet with before, as may appear by the many different circumstances. That he refused; this he received, and said, It is finished: my passion is finished, or upon the finishing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then were there two thieves crucified with him,…. Which seems contrary to one of their canons, which runs thus;
, “they do not judge two in one day” y, unless they were both in the same crime, and died the same death: but here were three persons, Jesus, and these two malefactors, condemned and executed in one, and the same day: these two thieves were led out with Jesus, to be put to death with him, according to Lu 23:32, and were crucified with him upon the same spot of ground; their death was the same, but not their crime:
one the right hand, and another on the left; and Jesus in the midst, as John relates, Joh 19:18, and hereby was fulfilled, as Mark observes, Mr 15:28, a prophecy in Isa 53:12. If this was so ordered by Pilate, it might be done in order to cover the sin, and take off the reproach of putting an innocent person to death, suggesting hereby he was one of them; though this seems rather to be done by the Jews, the soldiers agreeing to it, for the greater reproach of Jesus; intimating, that he was the worst of these malefactors, and a ringleader of such sort of persons: and whereas they had observed, he took it ill at their hands that they should come to apprehend him with swords and staves, as if he was a thief and a robber; to vex and distress him the more, they crucify him between two such persons: but the grand reason why it was so ordered, was, that though Christ was no transgressor, he was accounted one, and stood in the room and stead of sinners, and was numbered with them, and as such was treated by divine justice, and accordingly died for them.
y T. Bab. Sanhedrin, fol. 35. 1. & 46. 1. Bemidbar Rabba, sect. 8. fol. 190. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Robbers (). Not thieves () as in Authorized Version. See Mt 26:55. These two robbers were probably members of the band of Barabbas on whose cross Jesus now hung.
Fuente: Robertson’s Word Pictures in the New Testament
Thieves [] . Rev., robbers. See on Mt 26:55.
Fuente: Vincent’s Word Studies in the New Testament
38. Then were crucified with him two robbers. It was the finishing stroke of the lowest disgrace when Christ was executed between two robbers; for they assigned him the most prominent place, as if’ he had been the prince of robbers. If he had been crucified apart from the other malefactors, there might have appeared to be a distinction between his case and theirs; but now he is not only confounded with them, but raised aloft, as if he had been by far the most detestable of all. On this account Mark applies to him the prediction of Isaiah, (Isa 53:12) he was reckoned among transgressors; for the prophet expressly says concerning Christ, that he will deliver his people, not by pomp and splendor, but because he will endure the punishment clue to their sins. In order that he might free us from condemnation, this kind of expiation was necessary, that he might place himself in, our room. Here we perceive how dreadful is the weight of the wrath of God against sins, for appeasing which it became necessary that Christ, who is eternal justice, should be ranked with robbers. We see, also, the inestimable love of Christ towards us, who, in order that he might admit us to the society of the holy angels, permitted himself to be classed as one of the wicked.
Fuente: Calvin’s Complete Commentary
Reviling abuse and shame heaped upon Jesus
TEXT: 27:3844
38 Then are there crucified with him two robbers, one on the right hand and one on the left. 39 And they that passed by railed on him, wagging their heads, 40 and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. 41 In like manner also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him. 43 He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God. 44 And the robbers also that were crucified with him cast upon him the same reproach.
THOUGHT QUESTIONS
a.
Men rightly marvel at the sad beauty of Jesus last words on the cross. Study them and pause to reflect how few they are. Then think on the words that Jesus, hanging there in His pain-wracked body, did NOT say.
b.
Why do you think two robbers were executed with Him?
c.
Why do you suppose the robbers reviled Jesus too? Did they know Him? If not, what could they have possibly had against Him to justify their railing?
d.
How would you harmonize their reviling with Lukes report of the penitent robber?
e.
In what way was Jesus severely tempted on the cross? Was Satan there that day?
f.
Do you think that the crowds or their rulers would have really believed Jesus, if He had performed the supreme miracle of ripping out the nails and leaping down from the cross? Why do you say that?
g.
In what sense is it true that those who mocked Jesus were saying more truth than they knew? That is, in what way do they unintentionally glorify Jesus?
h.
In contrast to the political charges the authorities had leveled against Jesus before Pilate, what do these openly religious accusations spat out at Him at the crucifixion reveal about those who tried to crucify Him on purely political grounds?
i.
Is there any evidence in the scoffers words that they had any misgivings about crucifying Jesus or that they had possibly made a tremendous mistake? Do you think they are putting up a bold front to keep their courage up and their doubts down?
j.
Since Jesus never once relented in His conviction that He was the Christ, what possible conclusions could His enemies have drawn about Him?
k.
Even if in quite another sense, we too are like the two robbers, crucified with him (Rom. 6:6; Gal. 2:20). What is our commonest reaction to the shame, the scoffing and the pain that go with it? What should our reaction be?
1.
From Jesus refusal to grant their demand by descending from the cross and their conclusions about it, what may be learned (1) about the program of God; (2) about the validity of human resentment when God denies mans requests?
m.
From Jesus silence in the presence of their demands, what may be learned about Him?
PARAPHRASE AND HARMONY
They crucified two bandits with Him, one on His right and the other on His left. The people stood there, staring. Passers-by jeered at Him, shaking their heads and sneering, Aha! You were the one who was going to destroy the Temple and rebuild it in three days, were you? Save yourself! If you are Gods Son, step down from the cross!
Similarly, even the rulers, the chief priests with the theologians and elders, sneered at Him, commenting to one another, He saved others, but he cannot even save himself? Let him save himself, if he is the Anointed of God, His Chosen One! Let this Christ, this King of Israel, come down from the cross now! If we could see him do that, we would believe in him! He trusts in God, does he? Let God rescue him now, that is, if He wants him! After all, he did say, I am Gods Son.
The soldiers too made fun of Him, by coming up and offering Him a drink of their sour wine, saying, If you are the King of the Jews, save yourself! In fact, there was the inscription over Him, which read: This is the King of the Jews.
Similarly, even the bandits that were crucified with Him also insulted Him. One of them hanging there, abused Him, Arent you the Messiah? Save yourself and us too while youre at it!
But the other checked him, Have you no fear of God at all?! Both you and He are facing death and judgment before God. But with us it is a question of common justice, since we are getting what we deserve for what we did. But this man has done nothing improper. Jesus, remember me when you come into your kingly power.
I solemnly assure you, Jesus answered, you will be with me in Paradise this very day!
Standing by Jesus cross were four women: His mother and His maternal aunt, Mary the wife of Clopas, and Mary of Magdala. When Jesus saw His mother there and His dearest disciple, John, nearby, He addressed His mother, Lady, he is now to be your son. Then He said to the disciple, She is now your mother. So from that time on, the disciple took her into her own care and keeping.
SUMMARY
Passers-by, clergy, soldiers and fellow-sufferers alike taunted Jesus, daring Him to save Himself because of His claim to be the Messiah. Jesus remained silent until one of the bandits repented and asked to be part of Jesus Kingdom. This request Jesus granted. Then He turned His mother over to John to care for.
NOTES
He was numbered with the transgressors (Isa. 53:12)
Mat. 27:38 Then are there crucified with him two robbers, one on the right hand and one on the left. After Jesus was crucified, His guards sat down to guard Him there (Mat. 27:36). It would appear, therefore, that, although the two robbers were part of the procession from the Praetorium to Golgotha (Luk. 23:32 f.; Joh. 19:18), they were crucified after Jesus (Then, tte) by two other quaternions of soldiers, as if the raising of each cross required the combined strength of the men. However, it is probable that none of the soldiers rested until the crucifixion of all three was complete.
In the purpose of God Jesus was crucified between two sinners, one on the right hand and one on the left. Although men intended it quite otherwise, this providential arrangement pictures the true significance of the cross; our King Himself is the dividing line that separates the living from the dead, the sheep from the goats, the believing from the lost. (Cf. Mat. 25:33.) But He identified with us in our sins by dying among common sinners.
That these robbers (leista) are not revolutionaries or insurrectionists like Barabbas (see on Mat. 27:16), but common bandits (cf. Wars, II, 12, 5; 13, 2; 14, 1) is suggested by two considerations:
1.
To preserve the calm against predictable violence, were a Jewish folk hero to be crucified by Roman power, they could never permit that two real patriots be executed with Jesus. (Cf. notes on Mat. 27:16-21.)
2.
The self-incrimination of the repentant robber (Luk. 23:41) is less understandable, if he considered crucifixion the just sentence for promoting a religio-patriotic revolution against Rome. Contrarily, if his own conscience condemned common banditry and highway robbery, his self-accusation makes better sense.
Lukes word, criminals (kakorgoi) apparently confirms this view (Luk. 23:32 f., Luk. 23:39). Therefore, to crucify Jesus between common criminals is to amplify His guilt by association, insinuating that He is no better than they.
All who see me mock me; they hurl insults, shaking their head (Psa. 22:7)
Mat. 27:39 And they that passed by railed on him, wagging their heads. If the crosses were located near a main road for maximum publicity of this exemplary punishment, then they that passed by would be many. By this characteristic gesture of wagging their heads (cf. Psa. 109:25; Isa. 37:22; Jer. 18:16; Lam. 1:12; Lam. 2:15), they unintentionally fulfill prophecy (Psa. 22:6-7). Milling around the cross and snarling at Him like so many wild animals, they show their inhumanity. (Cf. Psa. 22:12 f., Psa. 22:16). Railed on him (eblasphmoun autn), from the Christian standpoint, means they insulted the deity of Christ. But, because they repudiate His claims as false, in their own view they are hurling the abuse that He justly deserved. Nevertheless, they are inexcusable, because His divine credentials were completely adequate to convince the good and honest among them.
40 and saying, Thou that destroyest the temple and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. Because they misapply His cryptic Temple prophecy to the Jerusalem sanctuary, they presume that anyone who could replace that grand structure in just three days, could surely perform the smaller wonder of rescuing himself from a cross. Consequently, they wrongly interpret His inaction now as proof He had made exorbitant, unjustified claims.
But even as they poured ridicule on Him, by crucifying Him they were bringing about the true meaning of the very prophecy they misinterpreted, for He spoke of the temple of His body. God would rebuild it in three days. Jesus Himself was Gods true dwelling among His people. Although they repudiated this Temple by crucifying Jesus, God would raise up that Dwelling of God, of which the Jerusalem temple was but a dim, feeble symbol. But by crucifying Jesus, they guaranteed the Temples desolation, since their rejection would bring Gods wrath upon them in that one generation. Thus, they would themselves destroy this temple [in Jerusalem] but after three days Jesus would resurrect a far more glorious Temple, the true dwelling place of God in the Spirit!
In the person of these worldlings, their lord, Satan, is back and launching one attack after another (Luk. 4:13). If thou art the Son of God echoes Satans original seduction and repeated here for the same reasons (cf. Mat. 4:3; Luk. 4:13). They, like him, know of only one style of Sonship, that of self-interest, personal rights and self-vindication. They argue that a true Son of God would never agonize on a cross!
In the Jewish accusation note the absence of the article. Even without it, His claim to be the Son of God (huis to theo) is one of the bitter bones of contention for which they crucified Jesus. (Cf. also Mat. 27:43; see notes on Mat. 26:63 ff.) Yet they fully grasped His claim and crucified Him for it.
Apparently the presence or absence of the definite article made no significant theological difference for the Jews. (Cf. Mat. 26:40; Mat. 26:43; Joh. 19:7 without article; however, Mat. 26:63; Mar. 14:61 and Luk. 22:70 f. have the definite article.) They crucified Jesus for claiming to be huis theo or ho huis to theo. This animus had begun early (Joh. 5:18). They understood the meaning of His words and repudiated it, but their understanding should be definitive enough for Christian theology too: He claimed to be, not a son of a god, but the Son of God. (Cf. Luk. 1:35 in Greek.) Moreover, titles or names are definite whether or not they have the article (here: huis theo). This grammatical understanding of the article also affects the centurions view, as he heard the Jews use these terms.
MANY BULLS SURROUND ME;
STRONG BULLS OR BASHAN ENCIRCLE ME.
ROARING LIONS TEARING THEIR PREY
OPEN THEIR MOUTHS WIDE AGAINST ME. (Psa. 22:12 f.)
Mat. 27:41 In like manner also the chief priests mocking him, with the scribes and elders, said. Abandoning the dignity of their age and office, the revered leaders of Israel lower themselves to show their contempt in like manner, i.e. like uncultured, undisciplined passersby. The unsanctified fellowship of the nations leaders appeared at Golgotha in person, their old, common fear now replaced with common childish glee and wisecracking. Perhaps they had originally intended not to attend the crucifixion, but when the offending title on the cross came to their attention and no appeals to Pilate could get it corrected, they determined to counteract its forceful influence by discrediting Him personally. To sway the impressionable crowds even then milling around Golgotha, they could transform the Nazarenes death into even more effective propaganda against Him and His movement.
FOR THE TRANSGRESSION OF MY PEOPLE HE WAS STRICKEN . . . (Isa. 53:8)
Mat. 27:42 He saved others; himself he cannot save. He is the King of Israel; let him now come down from the cross, and we will believe on him. They triumph over their former fears that He would use His undeniably miraculous power to save Himself. They can afford to do it now because He is so obviously helpless to do so just when He needed it most for Himself. They admit that He saved others? They objectively admit nothing. Just as they do not believe that He is the King of Israel, so they debate this proposition too: He saved others? Everyone talks about how He saved others from the common trials of life, from various sicknesses and even from death. The truth of these tales would be instantly and most certainly verified, if this miracle-worker could free Himself from His own woes! Although intellectually unable to account for the source of His power, they treat His miracles as spurious, judging everything in the light of His present failure to perform in this supposedly critical, definitive test.
It is at this point that the chasmic distance between our Lord and all human demagogues is most noticeable; these authorities had attempted to save their institutions, their positions and themselves from the certain dissolution they see must result from Jesus self-giving ministry (Joh. 11:47-53). Nevertheless, by trying to save what they deemed the most important things in their lives, they lost them (Mat. 16:24 ff.). By sacrificing. Himself, He won everything.
He is the King of Israel: the Messiah. He had tacitly accepted this title as royal authority was attributed to Him during the Triumphal entry. For maximum effect Jesus detractors deliberately aired these popular views to show their groundlessness when applied to one who is now so obviously unable to realize all the glorious hopes predictable of a true King of Israel. Let him now come down from the cross, and we will believe on him. These hypocrites express their openness to become His disciples upon His immediate descent from the cross as the decisive, unmistakable credential they had always been asking for. (Cf. Mat. 12:38 ff.; Mat. 16:1 ff.; Mar. 8:11 f.; Joh. 2:18; Joh. 6:30.) The power of this diabolical temptation lies in the self-assertive desire to perform His most telling miracle to date, which, in the estimation of sinful men, would shake these hypocrites like nothing else. But this is precisely the moment not to perform the self-vindicating miracle required. He must keep His mind on the true challenge: Let him come out of the tomb alive and victorious and we will believe on him. The true test of His identity is not their proposals, but the successful accomplishment of Gods will!
Mat. 27:43 He trusteth on God; let him deliver him now; if he desireth him: for he said, I am the Son of God. The enemies maliciously worded their blasphemous railing to call to mind Psa. 22:8, perhaps just to explode the false martyrdom of Jesus and disprove His claims. To the words of the Psalm they add the word, now, demanding that God instantly test the worth of Jesus confident assertions by revealing their basis in some tangible way. They could safely apply Messianic prophecies to Him, since, in their view, He was indisputably incapable of fulfilling any Messianic texts like Psa. 22:8. It was the resurrection that would turn their own sword against them. The unhurried God could not be bullied into an untimely miracle that would compromise His eternal plan. Even so, the temptation is real: Jesus personal confidence in the faithfulness of God is put to the supreme test. (Cf. Psa. 22:4 f.; Joh. 11:42.) This will give special poignance to His later cry of loneliness (Mat. 27:46).
I am the Son of God. (See notes on Mat. 27:40; Mat. 26:63 ff.) Their underlying argument is that God really cares about His true Son and would never leave Him to die, never subject Him to such an ignominious death as crucifixion. Jesus, however, is left to die. Therefore, He was not a true Son of God. Nevertheless, for good and sufficient reasons, Gods mighty love made Him sacrifice this His only Son (Joh. 3:16). Similarly, Gods love for His saints does not always compel Him to deliver them from pain or death. Even their death can praise Him, as did the compelling example of Jesus.
The apparently unassailable logic of the Sanhedrists had as its special target the conviction of the masses who passed by. Their arguments would make sense to anyone who could be stampeded into deciding instantly before all the evidence was in. After all, if Jesus could not come down from the cross, or if God would not rescue Him, would not that prove Him an imposter?
Mat. 27:44 And the robbers also that were crucified with him cast upon him the same reproach. Robbers: see note on Mat. 27:38. There is no evidence that these bandits simply shared the crowds malice toward Jesus. They may have known little about Him. Perhaps they angrily blame Jesus because His crucifixion was the reason they were being executed sooner than expected. Although the two reproach Jesus, only the impenitent one blasphemed. (Matthew: oneidizon, reproach, revile, heap insults upon, Arndt-Gingrich, 573; Luke: eblasphmei.)
There is no inconsistency with Lukes account of the penitent bandit. Matthew and Mark simply report how the two robbers began insulting him together. Luke does not assert that only one of them offended Jesus. Rather he tells that, when one of them did so, his fellow scolded him. Apparently, the marvelous conversion of the penitent robber began sometime during the three hours together with Jesus on the cross before the unnatural darkness. As time dragged by, the penitents slow death forced him to reflect upon the state of his own soul, upon his own real guilt as opposed to Jesus guiltlessness and upon His marvelous self-control during agonies that the dying thief understood only too well. (Cf. Luk. 23:40 f.) His reason calmed him. The other bandit, however, kept up his tirade, demanding: Save yourself and us (Luk. 23:39)! Unrepentant, he wanted to escape his apparently sealed destiny and so incited Jesus to use His great, pretended powers to effect their release. The other bandit shamed him into silence by defending Jesus, Both you and He must soon stand before God. He has no sin to answer for, but does not the threat of divine justice warn you not to aggravate your guilt by mocking your fellow-sufferer?
This robbers lone voice raised in protest against Jesus unjustifiable crucifixion is the only one recorded. No longer justifying himself, he cast in his lot with a King whose only visible throne was a roughhewn tree like his own. It is not known what this robber knew previously about Jesus mission and message. Nevertheless, while others remained unmoved even after Jesus arose from the dead, this man witnessed the King Himself being conquered by death and still surrendered his believing heart! No wonder that Jesus graciously assured him far more than he asked, a place with Him that very day in the invisible world where only believers enjoy the presence of God! (Cf. Luk. 23:46; 2Co. 12:2 f.; Rev. 2:7.)
Peters comment on Jesus self-possession is most eloquent (1Pe. 2:23 f.). His silence is evidence of self-mastery and power over temptation. By His acceptance of whatever Gods grace sent, He demonstrated total trust in Gods provision (Mat. 6:25 ff.). In this most desperate situation He lived out His own doctrine of non-retaliation (Mat. 5:38 ff.). By this extremely convincing example He showed what it means to save ones life giving it away (Mat. 16:24 ff.). He did not respond to their cruel jibes, because it was a moral impossibility for Him to satisfy their demands and save a lost world too. He ignored their challenge because His mighty love and His will to save them held Him nailed to the cross,
But why should God remain shockingly silent and seemingly unperturbed, when, alone, His own dear Son was brutally tortured and killed by religious bigots who dared God to intervene? For those who have eyes to see it, He bared His patient heart fully as much by His refusal to interfere now as by His other revelations elsewhere. But the Father was not wholly absent or dispassionate. (Cf. Mat. 27:45; Mat. 27:51.) The living God sometimes appears silent and unfaithful to His promise to save, seeming to deny the rightness of the plan He Himself taught and the confidence of His children. But Jesus did not waiver. His death becomes an act of faith in the love of God, notwithstanding this seeming indifference of Heaven.
FACT QUESTIONS
1.
Describe the kind of robbers who were crucified with Jesus.
2.
What was the prophecy fulfilled by His being crucified with them?
3.
List all the various titles for Jesus mentioned in this section as these are hurled at Jesus to taunt Him. (You may include those reported by Mark and Luke too.)
4.
What prophecy was fulfilled by the reproaches of the people?
5.
List the various insulting statements by which the crowds taunted Jesus, explaining what they meant by them.
6.
Explain what Jesus refusal to accept the crowds challenges proves about His true identity.
Fuente: College Press Bible Study Textbook Series
(38) Then were there two thieves crucified with him.Better, robbers, the word being the same as that used of Barabbas (Joh. 18:40). It would seem, as there is no record of their trial, as if they were already under sentence of death; and it is probable enough that they were members of the same band, and had been sharers in the same insurrection. The legends of the Apocryphal Gospel of Nicodemns (i. 10), give their names as Dysmas and Gysmas, and these names appear still in the Calvaries and Stations of Roman Catholic countries.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. Two thieves A fuller account in regard to the thieves is given by Luke.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then are there crucified with him two insurrectionists, one on the right hand and one on the left.’
The whole picture has been centralised on Jesus, but now we learn of the two men who were crucified with Him, one on the right and the other on the left. He is truly ‘numbered among the transgressors’ (Isa 53:12; Mar 15:28; Luk 22:37). Earth could not distinguish between them, only Heaven could tell the difference. The figure in the centre appeared to be equally a helpless target for their scorn. It is noteworthy and ironic that these two men have received the place that the sons of Zebedee had sought, the place of suffering on the right hand and the left of the King of the Jews (Mat 20:21). God’s ways are not our ways. (It is a reminder that those who would enjoy such a privilege must share His cross as well).
Fuente: Commentary Series on the Bible by Peter Pett
The Open Mockery of the Son of God (27:38-44).
Having been mocked by the soldiers prior to His crucifixion Jesus must now face the mockery of His own nation. It begins with ‘those who pass by’, it continues with the Chief Priests and Scribes and Elders, and it ends with the two insurrectionists between whom He hangs. All are involved, apart from the faithful few who in their agony gaze on their beloved Master in His shame. We return again to the chiasmus formula for the remainder of the Gospel. The moments that have changed the shape of the world have passed.
Analysis.
a
b And those who passed by railed on Him, wagging their heads, and saying, “You who will destroy the temple, and build it in three days, save yourself. If you are the Son of God, come down from the cross” (Mat 27:39-40).
c In the same way also the chief priests mocking Him, with the scribes and elders, said, “He saved others; himself he cannot save. He is the King of Israel. Let him now come down from the cross, and we will believe on him.” ’
b “He trusts on God. Let him deliver him now, if he desires him, for he said, I am the Son of God” (Mat 27:44).
a And the insurrectionists also who were crucified with Him cast on Him the same reproach (Mat 27:45).
Note that in ‘a’ the insurrectionists (people’s heroes) are crucified with Him, and in the parallel they mock Him. In ‘b’ the passers-by mock His claim to have been the Son of God, and in the parallel the leaders of the Jews do the same. Centrally the leaders of the Jews mock the idea that He is the King of Israel (the King of the Jews).
Fuente: Commentary Series on the Bible by Peter Pett
The taunts of the people:
v. 38. Then were there two thieves crucified with Him, one on the right hand and another on the left.
v. 39. And they that passed by Revelation led Him, wagging their heads
v. 40. and saying, Thou that destroyest the Temple, and buildest it in three days, save Thyself. If Thou be the Son of God, come down from the cross.
v. 41. Likewise also the chief priests mocking Him, with the scribes and elders, said,
v. 42. He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him.
v. 43. He trusted in God; let Him deliver Him now, if He will have Him, for He said, I am the Son of God.
v. 44. The thieves also which were crucified with Him cast the same in His teeth. Christ was numbered with the criminals, with the transgressors. Isa 53:12. On either side of Him were suspended men that had committed crimes worthy of death. And here the sinless Son of God, by His obedience to the will of the Father for the redemption of the world, was guilty with them, yea, a thousand, a millionfold more guilty than they. The pains of the cross were intensified by the taunting remarks of the people that thronged out from the city to see the spectacle, most of them still in a bloodthirsty mood, some brought by morbid curiosity, some few in a feeling of sincere affection and sympathy. The large majority improved the occasion after the manner of similar mobs the world over: They shook their heads, not merely in disapproval or in malignant joy, Psa 22:7; Job 16:4; Psa 109:25; Isa 37:22, but as over one whose sound intelligence one is inclined to doubt; they quoted His prophecy concerning the temple of His body, in its garbled form, a prophecy which was even then being fulfilled before their eyes, and urged Him to save Himself and to step down from the cross. To this blasphemy of the members of the mob was added the mockery of the leaders of the Jewish Church, who on this occasion so far forgot their dignity and fear of pollution as to come out and enjoy their supposed triumph, the tortures of Him whom they foolishly considered their victim. They concede that He saved others, they blasphemously conclude that He cannot save Himself. Let Him prove His claim of being the Messiah by stepping down from the cross, whereupon they would gladly believe on Him. They were totally blind in not understanding that such an attempt, if undertaken by Jesus, would utterly frustrate the entire work of redemption. It was necessary for Him to suffer to the end, if full atonement should be made. Even the criminals, the murderers on the other crosses, joined in the maledictions heaped upon Christ, until one of them was led to repentance by the influence of the Lord’s patience, Luk 23:40-43.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 27:38. Then were there two thieves crucified with him They placed Jesus in the middle, by way of mock honour, because he had called himself a king, and was now crowned with thorns; or, if the priests had any hand in this, they might design hereby to impress the spectators with the thought of his being an impostor, and to make them look upon him as the chief malefactor: by thieves may be meant here persons concerned in an insurrection, perhaps confederates with Barabbas: for the Greek word signifies those who take up arms, without commission or authority of a superior; and such, by the Roman laws, were subject to crucifixion. See Mar 15:28 and on Mat 27:44.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 27:38 ] then, after the crucifixion of Jesus was thus disposed of.
] spoken with reference to another band of soldiers which takes the place of , Mat 27:36 . The whole statement is merely of a cursory and summary nature.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1410
THE MOCKING OF CHRIST UPON THE CROSS
Mat 27:38-44. Then were there two thieves crucified with him; one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the Scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth.
SOME, from idle curiosity, are fond of attending upon public executions; whilst others, from a commendable sensibility, could not prevail upon themselves to be present at such a scene. But there is no room for the one or other of these feelings, in the scene now presented to our view. Our corporeal senses can neither be gratified nor shocked: it is by faith only that we can realize the transactions of this day: but if we have faith, we shall look on Him whom we have pierced, and mourn, and be in bitterness, as for a first-born son. In general, the behaviour of the condemned person is the chief object of contemplation; that of the spectators is never so much as thought of: it is taken for granted, that that will be decorous, and suited to the solemn occasion. But, in the present instance, we wish particularly to notice the conduct of those who attended the crucifixion of our Lord: and we shall find that their treatment of him is replete with instruction in a variety of views:
I.
As an exhibition of mans depravity
[Much of the wickedness of man appears in the arrest, the prosecution, and the condemnation of our Lord: but in no part of his history do we behold such a mass of impiety as in that before us. For all that preceded his crucifixion, there was a reason: it was deemed necessary for the safety of the state that he should be put to death: and, till they had accomplished that object, we do not wonder at any thing they did to attain it. But, when they had attained it, and there was no further occasion for their hostilities, we are surprised beyond measure that there was no relaxation of their resentment. On all other occasions, the execution of criminals, however deservedly they suffer, calls forth a measure of compassion: but towards him the fury of all ranks of men raged with unabated force; and, like dogs, they seemed eager to devour the prey which they had already seized.
Had this ferocity been confined to soldiers, we might have supposed that it arose from their education and habits. But the Chief Priests, with the Scribes and Elders, and even the Rulers, all concurred in devouring the Lamb of God! They altogether forgot the demeanour which befitted their rank and office; yea, they lost sight of all the feelings of humanity; and encouraged by their example those atrocities, which policy, no less than humanity, should have led them to prevent. Even the malefactors caught the infernal flame; and, unmindful of their own agonies, or shame, or approaching dissolution, united in vilifying the Son of God: accounting themselves so much his superiors, that they might justly make him an object of derision and contempt.
Whatever had been a ground of accusation against him, they now made a subject of profane ridicule. Three years before, he had, in reference to his own body, said, Destroy this temple, and in three days I will raise it up again. This had been alleged against him, though not substantiated, as an evidence of his hostility to the temple: and now they cast it in his teeth, challenging him, if he were able, to do a much smaller thing, namely, to come down from the cross. His relation to God as his Son, and his power over Israel as their King, he was also called upon to prove, by descending from the cross: and even his affiance in God was deemed so absurd, that God himself was challenged by them to his assistance. All this too was attended with such outward expressions of triumph as corresponded with the malignant feelings of their hearts. But who would have conceived that even his most benevolent miracles should now be made a matter of reproach against him? Yet were even these brought forward, to give the keener edge to their blasphemies: He saved others; himself he cannot save.
Now view this whole mass of savage cruelty, of base ingratitude, and of horrid impiety; view it as the offspring, not of one superlatively wicked individual, or of any particular class, but of a whole nation; and then you will be constrained to say, Lord, what is man? Lord, what is man?]
The conduct of the Jews on this occasion is instructive also,
II.
As a trial of Christs perfection
[The sacrifices under the law being required to be without spot or blemish, they were examined with the greatest care, that their fitness to be offered might be clearly ascertained. Now as Jesus was to be a sacrifice for the sins of the whole world, it pleased God, that, previous to his being offered, he should undergo the strictest examination. Accordingly the severest scrutiny was instituted, and the result of every fresh examination was a stronger attestation of his innocence. But here we see him put into the hottest furnace, which must infallibly discover the alloy or dross, if any such were found in him. The most eminent of mankind had been subjected to far less trials, and had discovered that they were but men, weak, sinful, and corrupt. Moses had spoken unadvisedly with his lips; Job had cursed the day of his nativity; and Paul had reviled the Ruler of Gods people. But in Jesus there was not the smallest error or imperfection. Such was his patience, that when he was reviled, he reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. He complains indeed by the prophet, Reproach hath broken my heart, and I am full of heaviness; yet, as another prophet testifies, He was altogether like a lamb led to the slaughter, and, like a sheep before her shearers, dumb. Such was his forbearance too, that when he might justly have called fire from heaven to consume his enemies, as Elijah did, or caused the earth to open and swallow them up, as it did those who had rebelled against his servant Moses, he would not do it. Nor, on the other hand, would he, as well he might have done, accept their challenge, and prove his almighty power by descending from the cross. He knew that this would not convince them, even if he should do it: he intended also shortly to give them an infinitely stronger evidence of his Messiahship, (even that which he had so often promised them,) by rising from the dead; and he was determined that nothing should divert him from the work which he had undertaken to perform. He might well have said, Seeing ye put me from you, and judge yourselves unworthy of everlasting life, I relinquish my work, and leave you to the judgments which you have so richly merited [Note: Act 13:46.]. But he would not save himself, because he was bent on saving us; and for the joy that was set before him, of delivering a ruined world, he endured the cross, and despised the shame, till he could say, respecting the whole of his work, It is finished.
Here then we have ample proof of his sinless character, and that he truly was, what it behoved him to be, a Lamb without blemish and without spot.]
There yet remains one other view in which their treatment of him is instructive; namely,
III.
As a proof of his Messiahship
[The circumstance of his being crucified between two malefactors is declared by the Evangelist to have been an accomplishment of that prophecy, He was numbered with the transgressors. But it was not only in what they did, that his enemies fulfilled the Scriptures; they fulfilled them equally in what they said; insomuch that, if they had been ever so desirous to conform to the prophetic writings, they could not possibly have fulfilled them more accurately or more minutely. David, personating the Messiah, tells us how his enemies wagged their heads at him; and then specified the very words which the chief priests and elders used on this occasion [Note: Psa 22:6-8.]. Now, if we consider how exactly this prophecy was fulfilled, and that there were a thousand years between the prophecy and its completion, we shall see that the most casual circumstances of our Lords humiliation, no less than those which were more plainly determined, attest, beyond a doubt, the truth of his Messiahship.
Let it not be thought, that the notice of these things is a needless repetition. It is by an appeal to prophecy that the Apostles prove the divine mission of their Lord; and therefore, the more fully we mark the accomplishment of Scripture in him, the more abundantly shall we be confirmed in the faith of the Gospel.]
Let us then learn from hence,
1.
To believe in his name
[It is not a mere assent to the history of the Gospel that we mean to recommend, but a belief in Jesus as the Saviour of the world. Many consider his death as nothing more than a confirmation of his doctrine; but if he died only to confirm his doctrine, his descent from the cross would have been a stronger confirmation of it than his death. It was as an atoning sacrifice that he died; and therefore his death was indispensable for the completion of his mediatorial work: and it is in this view that we call upon you to believe in him. Consider all this contempt and ignominy as endured for you, as the chastisement of your peace, and as the appointed means of rescuing you from everlasting shame and contempt ]
2.
To follow his steps
[Our Lord has taught us to expect the same treatment which he himself received. Indeed, it is reasonable to suppose, that if they called the Master of the house Beelzebub, much more will they those of his household. How then on such occasions should we behave? We answer, That he has purposely set us an example, in order that we should follow his steps [Note: 1Pe 2:21-23.]; and that therefore, whatever we may be called to endure, we should possess our souls in patience [Note: Luk 21:19. Jam 1:4.], not rendering evil for evil, or railing for railing, but contrariwise blessing [Note: 1Pe 3:9.]. This is the express command of our adorable Saviour [Note: Mat 5:44.]: and the nearer we can resemble him, the more will he be glorified in us. I know that we are apt to plead our weakness and irritability as an excuse for our impatience: but this is no excuse: it only shews how unlike we are to our blessed Lord, and how much we need both his mercy and grace. Paul was a man of like passions with us; and he tells us how he demeaned himself on such occasions; being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat [Note: 1Co 4:10-13.]. Let us remember then, that the grace of Christ is equally sufficient for us; that through his strength we can do all things; and that the greatest ornament we can have on earth, is that of a meek and quiet spirit [Note: 1Pe 3:4.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
38 Then were there two thieves crucified with him, one on the right hand, and another on the left.
Ver. 38. Then were there two thieves ] So he “was reckoned among the transgressors,”Isa 53:12Isa 53:12 ; a sinner, not by imputation only, for “he bare the sin of many” ( ib. ), but by reputation also, and therefore crucified in the midst (as the worst of the three, “chief of sinners,” Quasi maleficiorum rex esset ), that we might have place in the midst of heavenly angels, in those walks of paradise, Zec 3:7 . The one of those two thieves went railing to hell (his crucifixion being but a typical hell to him, a trap door to eternal torment), the other went repenting forthright to heaven, living long in a little time, and by prayer making his cross a Jacob’s ladder, whereby angels descended to fetch up his soul. It is remarkable, and to our purpose suitable, that Rabus reporteth, that when Leonard Caesar suffered martyrdom at Rappa, a little town in Bavaria, a certain priest, that had by the law for some villanous act deserved death, being led forth with him towards the place of execution, cried out often, Ego ne quidem dignus sum, qui tibi in hac paena associer, iusto iniustus, I am not worthy to suffer with thee, the just with the unjust. At the death of George Eagles, martyr, in Queen Mary’s days, two thieves going to be executed with him, he exhorted them to embrace the truth, and to persevere therein. Whereupon one of them scoffingly said, Why should we doubt about going to heaven, seeing this holy man shall go before us, as our captain in the way? we shall certainly flee straight there, as soon as he hath made us the entry. But the other thief reproved him for it, and gave good heed to George Eagles’ exhortation, earnestly bewailing his own wickedness, and crying unto Christ for mercy. This penitent thief exhorted the people upon the ladder, to beware of sin by his example: and so commending his soul to Christ, ended his life quietly, and in a godly manner. The mocker when he came upon the ladder would have said something, but could not; his tongue did so fumble and falter in his head, that he could not repeat the Lord’s prayer, but became a singular instance of God’s just judgment upon so profane a person.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
38. ] , after the crucifixion of Jesus was accomplished. These thieves were led out with Jesus, and crucified, perhaps by the same soldiers, or perhaps as Meyer says, inferring this from the , Mat 27:36 , by another band.
Fuente: Henry Alford’s Greek Testament
Mat 27:38 : introduces the fact mentioned as an accompaniment of the crucifixion of Jesus, ithout indicating its precise place in the course of events. , the historical present with lively effect; and passive, probably to imply that this act was performed by other soldiers. This very slight notice grows into a considerable incident in the hands of Luke.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 27:38-44
38At that time two robbers were crucified with Him, one on the right and one on the left. 39And those passing by were hurling abuse at Him, wagging their heads 40and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.” 41In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying, 42″He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. 43He trusts in God; let God rescue Him now, if He delights in Him; for He said, ‘I am the Son of God.'” 44The robbers who had been crucified with Him were also insulting Him with the same words.
Mat 27:38 “two robbers were crucified with Him” This is an allusion to Isa 53:12. Josephus’use of this term “robbers” suggests these may have been “zealots,” like Barabbas.
Mat 27:39 “those passing by were hurling abuse at Him, wagging their heads” This is an allusion to Psa 22:7. Golgotha must have been near a main roadway into Jerusalem. The purpose of crucifixion was to deter crime and revolt.
Mat 27:40 “If You are the Son of God” This is a first class conditional sentence, which the speaker assumes to be true for the purpose of making a point (cf. Mat 4:3). These leaders had no doubt who Jesus claimed to be!
Mat 27:41 “chief priest. . .scribes. . .elders” This was the full designation of the Sanhedrin.
Mat 27:43 “He trusts in God; let God rescue Him now, if He delights in Him” This is a quote from Psa 22:8. This psalm of David describes Jesus’ crucifixion in amazing detail.
Mat 27:44 Matthew states that both of the zealots crucified with Jesus insulted Him at first, but Luk 23:39 says only one of the criminals hurled abuses at Him. Again this is not contradictory but complementary. They were both angry and insolent at first, but one mellowed and repented.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Then. After the parting of the garments. See App-163.
two thieves = two robbers. Greek. lestia. Therefore not the two “malefactors” (Greek. kakourgoi) of Luk 23:32, who “were led with Him to be put to death”, and came to Calvary and were crucified with Him (Luk 23:33). These two “robbers” were brought later. Note the word “Then” (Mat 27:38). See App-164.
with = together with: i.e. in conjunction (not association). Greek. sun. App-104.
one on, &c. See App-164.
Fuente: Companion Bible Notes, Appendices and Graphics
38.] , after the crucifixion of Jesus was accomplished. These thieves were led out with Jesus, and crucified, perhaps by the same soldiers, or perhaps as Meyer says, inferring this from the , Mat 27:36, by another band.
Fuente: The Greek Testament
Mat 27:44, Isa 53:12, Mar 15:27, Mar 15:28, Luk 22:37, Luk 23:32, Luk 23:33, Luk 23:39-43, Joh 19:18, Joh 19:31-35
Reciprocal: Psa 69:7 – shame Isa 49:7 – to him whom man despiseth Jer 48:27 – was he found Lam 3:46 – have Luk 23:35 – the people Heb 6:6 – an open Heb 12:2 – despising
Fuente: The Treasury of Scripture Knowledge
ON THE CROSS
Then were there two thieves crucified with Him.
Mat 27:38
I. Christ crucified with man.That there might be no doubt about the disgracefulness of the Saviours sufferings, He was hung between two thieves. The Saviours life entered into the life of humanity at its blackest. He had left behind heaven, He had left behind even the little heavenliness He had found on earth. All the disciples had forsaken Him and fled. The little flicker of sympathy which he had seen upon the face of Pilate He had lost now. He had come to the company of robbers. There were two thieves crucified with Him.
II. Man crucified with Christ.A few short years passed away. The crucifixion of Jesus had been illuminated by the Resurrection, the Ascension, and the Pentecost. It had become already, in the minds of hundreds of men and women, a dear and glorious event. Behind its shame and pain it had opened a heart of love and glory, and St. Paul, summing up his own life in its best privileges and holiest purposes, says, I am crucified with Christ. See how great the difference is. Before, when Christ was crucified with the two thieves, it was the Son of God brought down into the misery and shame of man. Now, when Paul was crucified with Jesus, it was man brought up into the glory of the Son of God. Evidently there must be another side, a side of privilege and delight, to the great tragedy, or else we should not hear a man cry with a tone of exultation, Lo, I am crucified with Christ. As Christ, by His self-sacrifice, entered into the company of man, so there is a self-surrender by which man enters into the company of Christ. He came down to us and tasted on our cross the misery of sin. We may go up to His cross and taste, with Him, the glory and peace of perfect obedience and communion with God. There were two different elements at the Crossone dreadful, and one beautiful. There was what Christ made for us, the victim, torn and tortured and distressed; and there was what Christ is in Himself, and what He wants to make us, the loving, peaceful Son of God. Christ surrendered Himself and became the first. We, if we can surrender ourselves, may become the second, and share the glory of His crucifixion.
(a) The truth of the Cross must have been Divinely and completely present with Him. That truth was the love of God.
(b) The consciousness of the Cross conveyed a clear and satisfying knowledge of His own position, and the consciousness of obedience. He was doing His Fathers will.
(c) The vision of the Cross was that He would draw all men unto Himself. When He was lifted up He must have seen them gathering.
Bishop Phillips Brooks.
Illustration
One afternoon a man stood in Antwerp Cathedral gazing at Rubens Descent from the Cross. He was so absorbed in what he saw, that when the verger came and told him it was time to close the cathedral, he exclaimed, No, no, not yet; wait until they get Him down.
Fuente: Church Pulpit Commentary
7:38
The scripture does not tell us the motive of the Romans for crucifying these thieves at this particular time and in the position with Jesus as stated. But we can understand the part the Lord had in it, for it fulfilled a prediction in Isa 53:12 that “he was numbered with the transgressors.”
Fuente: Combined Bible Commentary
Then were there two thieves crucified with him, one on the right hand, and another on the left.
[Two thieves.] See, in Josephus, who they were that, at that time, were called thieves, and how much trouble and pains the governors of Judea were at to restrain and root out this cursed sort of men: “One Simon, straggling about with the robbers with whom he associated, burnt the palaces in Jericho.” “[Felix] having caught the chief robber Eleazar, who for twenty years had wasted the country with fire and sword, sent him to Rome, and many others with him.” “Another kind of robbers sprang up in Jerusalem, called sicarii; who slew men in the day time, and in the midst of the city,” etc.
There is a rule set down, and the art shewed, of discovering and apprehending robbers: “Go to the victualling-houses at the fourth hour” (the Gloss, “That was the hour of eating, and they went all to the victualling-houses to eat”); “and if you see there a man drinking wine, and holding the cup in his hand, and sleeping, etc., he is a thief; lay hold on him,” etc.
Among the monsters of the Jewish routs, preceding the destruction of the city, the multitude of robbers, and the horrible slaughters committed by them, deservedly claim the first consideration; which, next to the just vengeance of God against that most wicked nation, you may justly ascribe to divers originals.
1. It is no wonder, if that nation abounded beyond measure with a vagabond, dissolute, and lewd sort of young men; since, by means of polygamy, and the divorces of their wives at pleasure, and the nation’s unspeakable addictedness to lasciviousness and whoredoms, there could not but continually spring up bastards, and an offspring born only to beggary or rapine, as wanting both sustenance and ingenuous education.
2. The foolish and sinful indulgence of the council could not but nurse up all kind of broods of wicked men, while they scarce ever put any one to death, though never so wicked, as being an Israelite; who must not by any means be touched.
3. The opposition of the Zealots to the Roman yoke made them study only to mischief the Romans, and do all the mischief they could to those Jews that submitted to them.
4. The governors of Judea did often, out of policy, indulge a licentiousness to such kind of rapines, that they might humble that people they so much hated, and which was continually subject to insurrections, by beating them, as it were, with their own clubs; and sometimes getting a share in the booty. Thus Josephus concerning Florus: “He spoiled all the people, and he did in effect proclaim, that all might go out in the country to rob, that he might receive a share in the spoils.” And thus a sword, that first came out of their own bowels, was sheathed in them.
Fuente: Lightfoot Commentary Gospels
Mat 27:38. Then. Luke (Luk 23:32) tells us that the two robbers were led out with Him.
Two robbers. Probably associates of Barabbas, and hence placed on either side of Jesus, who had taken the punishment due to Barabbas. This proceeding carries out the mockery implied in the title; these two representing the subjects of the King of the Jews. The usual punishment for robbery was crucifixion.
Fuente: A Popular Commentary on the New Testament
Here we have several aggravations of our Lord’s sufferings upon the cross. 1. From the company he suffered with, two thieves. It had been disparagement enough to our blessed Saviour to have been sorted with the best of men; but to be numbered with the scum of mankind, is such an indignity as confounds our thoughts. This was intended by the Jews to dishonour him the more, and to persuade the world that he was the greatest of offenders; but God over-ruled this, that the scripture might be fulfilled, He was numbered with the transgressors.
2. Another aggravation of our Lord’s sufferings on the cross, was the scorn and mocking derision which he met with in his dying moments from the common people, from the chief priests, and from the thieves that suffered with him. The common people, both in words and actions, expressed scorn and detestation against him. They reviled him wagging their heads.
The chief priests, though men of age and gravity, not only barbously mock him, in his extremest misery, whom humanity obliged them to pity; but they scoff astheistically and profanely, jeering at his faith and affiance in God; tauntingly saying, He trusted in God that he would deliver him; let him deliver him now if he will have him.
Where observe, That persecutors are generally atheists, though they make a profession of religion. The chief priests and elders here, though learned and knowing men, yet they blaspheme God, mock at his power, and deride his providence, which was as bad as to deny his being.
Hence we gather, That those who administer to God in holy things by way of office, if they be not the best, they are the worst of men. No such bitter enemies to the power of godiness, as the ministers of religion who were never acquainted with the efficacy and power of it in their own hearts and lives. Nothing on this side hell is worse than a wicked priest, a minister of God devoted to the service of the devil.
A third aggravation of our Lord’s sufferings on the cross, was, that the thieves that suffered with him reviled him with the rest; that is, one of them, as St. Luke has it, or perhaps both of them, might do it at first. Which, if so, increases the wonder of the penitent thief’s conversion.
From the thief’s impenitency we learn, That neither shame nor pain will change the mind of a resolute sinner; but even then when he is in the very suburbs of hell, will he blaspheme.
Fuente: Expository Notes with Practical Observations on the New Testament
27:38 {10} Then were there two thieves crucified with him, one on the right hand, and another on the left.
(10) Christ then began to judge the world, when after his judgment he hung between two thieves.
Fuente: Geneva Bible Notes
The two men crucified with Jesus were guerrilla freedom fighters, not simply robbers (Gr. lestai, cf. Mat 27:16). Jesus, the true Messiah, hung between two men who wanted to bring in Israel’s kingdom through violent action against Israel’s enemies contrary to God’s will. Matthew may have had Isa 53:12 in mind when he wrote this verse.