{"id":25951,"date":"2022-09-24T11:22:57","date_gmt":"2022-09-24T16:22:57","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-2334\/"},"modified":"2022-09-24T11:22:57","modified_gmt":"2022-09-24T16:22:57","slug":"exegetical-and-hermeneutical-commentary-of-luke-2334","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-2334\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Luke 23:34"},"content":{"rendered":"

Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. <\/i><\/b><\/h3>\n

34.<\/strong> Father, forgive them<\/em> ] Isa 53:12<\/span>, “He bare the sins of many, and made intercession for the transgressors.” These words were probably uttered at the terrible moment when the Sufferer was outstretched upon the Cross and the nails were being driven through the palms of the hands. They are certainly genuine, though strangely omitted by B, D. We must surely suppose that the prayer was uttered not only for the Roman soldiers, who were the mere instruments of the executors, but for all His enemies. It was in accordance with His own teaching (Mat 5:44<\/span>), and His children have learnt it from Him (Act 7:59-60<\/span>; Euseb. H.E.<\/em> ii. 29). They were the first of the seven words from the Cross, of which three (Luk 23:34<\/span>; Luk 23:43<\/span>; Luk 23:46<\/span>) are recorded by St Luke only, and three’(Joh 19:27-28<\/span>; Joh 19:30<\/span>) by St John only. The last cry also began with the word “Father.” The seven words are<\/p>\n

Luk 23:34<\/span>. The Prayer for the Murderers.<\/p>\n

Luk 23:43<\/span>. The Promise to the Penitent.<\/p>\n

Joh 19:26<\/span>. The provision for the Mother.<\/p>\n

Mat 27:46<\/span>; Mar 15:34<\/span>. Eli, Eli, lama sabachthani?<\/p>\n

Joh 19:28<\/span>. The sole expression of human agony.<\/p>\n

Joh 19:30<\/span>. “It is finished.”<\/p>\n

Luk 23:46<\/span>. “Father, into Thy hands I commend My spirit.”<\/p>\n

Thus they refer to His enemies, to penitents, to His mother and disciple, to the agony of His soul, to the anguish of His body, to His work, and to His Heavenly Father. St Luke here omits our Lord’s refusal of the sopor<\/em> the medicated draught, or myrrh-mingled wine (Mar 15:23<\/span>; Mat 27:34<\/span>), which, if it would have deadened His pains, would also have beclouded His faculties.<\/p>\n

forgive them<\/em> ] aphes;<\/em> Christ died “for the remission ( aphesin)<\/em> of sins,” Mat 26:28<\/span>.<\/p>\n

they know not what they do<\/em> ] Rather, are doing. “Through ignorance ye did it,” Act 3:17<\/span>; 1Co 2:8<\/span>. “Judaei clamant Crucifige; Christus clamat Ignosce. Magna illorum iniquitas sed major tua, O Domine, pietas.” St Bernard.<\/p>\n

they parted his raiment<\/em> ] For the fuller details see Joh 19:23-24<\/span>.<\/p>\n

<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Father, forgive them – <\/B>This is a fulfillment of the prophecy in Isa 53:12<\/span>; He made intercession for the transgressors. The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the Jews or to the Roman soldiers. Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was innocent, and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave then without excuse, yet they did not, in fact, believe that he was the Saviour promised by the prophets, and had not, in fact, any proper sense of his rank and dignity as the Lord of glory. If they had had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. See the notes at 1Co 2:8<\/span>. We may learn from this prayer:<\/P> <\/p>\n

    \n
  1. The duty of praying for our enemies, even when they are endeavoring most to injure us.<\/li>\n
  2. The thing for which we should pray for them is that God would pardon them and give them better minds.<\/li>\n
  3. The power and excellence of the Christian religion. No other religion teaches people to pray for the forgiveness of enemies; no other disposes them to do it. Men of the world seek for revenge; the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins.<\/li>\n
  4. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Compare Act 2:37<\/span>, Act 2:42-43<\/span>; Act 6:7<\/span>; Act 14:1<\/span>.<\/li>\n<\/ol>\n

    They know not what they do – <\/B>It was done through ignorance, Act 3:17<\/span>. Paul says that, had they known it, they would not have crucified the Lord of glory, 1Co 2:8<\/span>. Ignorance does not excuse altogether a crime if the ignorance be willful, but it diminishes its guilt. They had evidence; they might have learned his character; they might have known what they were doing, and they might be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were really ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a reason why they should be pardoned, that they were ignorant of what they were doing; and though people are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he did it in ignorance, in unbelief, 1Ti 1:13<\/span>. So God winked at the ignorance of the Gentiles, Act 17:30<\/span>. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.<\/P> <\/p>\n

    Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

    Luk 23:34<\/span><\/p>\n

    Father, forgive them, for they know not<\/em><\/p>\n

    The unknown depths of sin<\/strong><\/p>\n


    I.<\/strong><\/p>\n

    HOW DO SINNERS COME AT THEIR NOTION THAT SIN IS SO TRIFLING AN AFFAIR? <\/p>\n

    1.<\/strong> They have a very limited view of their own feelings and purposes while in a course of sin; and infer that they cannot be very guilty, because they have never been conscious of a very evil intention. <\/p>\n

    2.<\/strong> Many derive their limited views of their sins from their meagre conceptions of the Divine law. <\/p>\n

    3.<\/strong> Others erect a bar to conviction of personal guilt out of materials taken from infirmities incident to human nature. <\/p>\n

    4.<\/strong> Others diminish their conceptions of their guilt, by comparing themselves with greater sinners. <\/p>\n

    5.<\/strong> Sin appears very different according to the different light and circumstances in which it is seen. <\/p>\n

    6.<\/strong> Again, delay of punishment goes to confirm men in the opinion that sin is a trifle. <\/p>\n


    II. <\/strong>THAT THEIR VIEWS OF SIN ARE EXCEEDINGLY LIMITED, OR THAT SIN IS QUITE ANOTHER THING IN FACT, FROM WHAT IT IS IN THE SINNERS ESTIMATION. <\/p>\n

    1.<\/strong> It is very different in its effects from what they esteem it. <\/p>\n

    2.<\/strong> Sin is very different if we consider the state of heart which gives birth to it. <\/p>\n

    3.<\/strong> The costly expiation for sin shows it to be no trifle. <\/p>\n

    4.<\/strong> The retributions of eternity will make sin to appear quite another thing from what it is here esteemed. (P. Cooke.<\/em>)<\/p>\n<\/p>\n

    Prayer for a murderer<\/strong><\/p>\n

    Joseph Robbins was a bridge watchman on a railway. He was murdered by a neighbour who wanted to get his money. The murderer was caught directly after. During the trial he made this confession in open court:–I knew that Robbins had just received his months wages, and I resolved to have his money. I got a shot-gun and went to the bridge. As I came near to the watch-house, on looking through the window, I saw Robbins sitting inside. His head and shoulders only could be seen. I raised the gun, took aim and fired. I waited a few minutes to see if the report of the gun had alarmed any one, but all was still. Then I went up to the watch-house door, and found Robbins on his knees praying. Very plainly I heard him say: Oh, God, have mercy on the man who did this, and spare him for Jesus sake. I was horrified; I did not dare to enter the house. I couldnt touch that mans money. Instead of this, I turned and ran away, I knew not whither. His words have haunted me ever since. <\/p>\n

    Christs pardoning mercy<\/strong><\/p>\n

    God is great in Sinai. The thunders precede Him, the lightnings attend Him, the earth trembles, the mountains fall in fragments. But there is a greater God than this. On Calvary, nailed to a cross, wounded, thirsting, dying, He cries, Father, forgive them, they know not what they do! Great is the religion of power, but greater is the religion of love. Great is the religion of implacable justice, but greater is the religion of pardoning mercy. (Senor Castelar.<\/em>)<\/p>\n<\/p>\n

    The first word of the dying Jesus<\/strong><\/p>\n

    Let the first word of the dying Jesus be the subject of our meditation. It is–<\/p>\n


    I. <\/strong>A word of peace in the storm of suffering. <\/p>\n


    II. <\/strong>A word of love in the tumult of hatred. <\/p>\n


    III. <\/strong>A word of excuse amid the depths of wickedness. (A Stucker.<\/em>)<\/p>\n<\/p>\n


    I. <\/strong>OBSERVE THE PETITION ITSELF. <\/p>\n

    Christs intercession on the cross<\/strong><\/p>\n

    1.<\/strong> The magnitude of the blessing prayed for. <\/p>\n

    2.<\/strong> The extreme unworthiness of the objects. <\/p>\n

    3.<\/strong> The heinous nature of their offence. <\/p>\n

    4.<\/strong> The efficacy of the petition in securing the blessing prayed for. <\/p>\n


    II. <\/strong>THE PLEA BY WHICH THE PETITION IS ENFORCED–THEY KNOW NOT WHAT THEY DO. <\/p>\n

    1.<\/strong> It is such as would have not been found by any other advocate. <\/p>\n

    2.<\/strong> It is a plea which shows theft sin has different degrees of guilt, according to the circumstances under which it is committed. <\/p>\n

    3.<\/strong> It is a plea which teaches us that for some there was no mercy, though there might be for those on whose behalf it was offered. There is a sin unto death, which has no forgiveness in this world, nor in that which is to come Mat 12:32<\/span>). <\/p>\n

    4.<\/strong> Though their ignorance afforded a plea for mercy, they were not to be pardoned without repentance. <\/p>\n

    Application: <\/p>\n

    1.<\/strong> We see there is that in the nature of sin which surpasses all our conceptions. <\/p>\n

    2.<\/strong> Still, we learn that notwithstanding the evil nature of sin, there is no reason for despair, not even for the chief of sinners. <\/p>\n

    3.<\/strong> The conduct of our blessed Lord is set before us in this instance as an example, teaching us what must be our spirit towards our enemies and persecutors. Stephen followed this example, and we must learn to do the Act 7:60<\/span>; Mat 5:44-45<\/span>). (Theological Sketch-book.<\/em>)<\/p>\n<\/p>\n

    Christs prayer for ignorant sinners<\/strong><\/p>\n


    I. <\/strong>SIN IS FOUNDED IN MUCH IGNORANCE. <\/p>\n

    1.<\/strong> Men are ignorant of its extreme evil in the sight of God. <\/p>\n

    2.<\/strong> Men are ignorant of the baneful influence of sin upon themselves. They are not aware how it hardens the heart, stupifies the conscience, settles into habit, and at length gains complete ascendency. <\/p>\n

    3.<\/strong> Men are ignorant of the pernicious effect of sin on others. Few sins are confined to the transgressor only: they have a relative influence. <\/p>\n

    4.<\/strong> Men are ignorant of the dreadful consequences of sin in another world. There is a future state of gracious reward for the righteous, and of awful retribution for the wicked. <\/p>\n


    II. <\/strong>IGNORANCE IS NO SUFFICIENT EXCUSE FOR SIN. In some instances it mitigates offence. <\/p>\n

    1.<\/strong> Ignorance itself is sin. In all cases it is so, where the capacity and opportunity of knowledge are afforded. <\/p>\n

    2.<\/strong> The law of God condemns all sin, every kind and degree of sin. <\/p>\n

    3.<\/strong> Every act of sin implies a sinful nature: it springs from a depraved heart. <\/p>\n


    III. <\/strong>FORGIVENESS OF SIN IS AN ACT OF DIVINE MERCY, AND THE FRUIT OF THE SAVIOURS INTERCESSION. From the subject learn–<\/p>\n

    1.<\/strong> To regard the intercession of Jesus in the forgiveness of sins. <\/p>\n

    2.<\/strong> To imitate Jesus in the forgiveness of injuries. (T. Kidd.<\/em>)<\/p>\n<\/p>\n

    Father, forgive them!<\/strong><\/p>\n


    I. <\/strong>WE SEE THE LOVE OF JESUS ENDURING. <\/p>\n


    II. <\/strong>WE SEE THAT LOVE REVEALING ITSELF. Love can use no better instrument than prayer. To this present our Lord Jesus continues to bless the people of His choice by continually interceding for them (Rom 8:34<\/span>; Heb 7:25<\/span>). <\/p>\n


    III. <\/strong>WE SEE FOR WHAT THAT LOVE PRAYS. Forgiveness is the first, chief, and basis blessing. Forgiveness from the Father can even go so far as to pardon the murder of His Son. Forgiveness is the great petition of our Lords sacrifice. Love admits that pardon is needed, and it shudders at the thought of what must come to the guilty if pardon be not given. <\/p>\n


    IV. <\/strong>WE SEE HOW THE LOVING JESUS PRAYS. Are there any so guilty that Jesus would refuse to intercede for them? <\/p>\n


    V. <\/strong>WE SEE HOW HIS PRAYER BOTH WARNS AND WOOS. It warns, for it suggests that there is a limit to the possibility of pardon. Men may so sin that there shall remain no plea of ignorance; nay, no plea whatever. It woos, for it proves that if there be a plea, Jesus will find it. <\/p>\n


    VI. <\/strong>WE SEE HOW HE INSTRUCTS FROM THE CROSS. He teaches us to put the best construction on the deeds of our fellow-men, and to discover mitigating circumstances when they work us grievous ill. He teaches us to forgive the utmost wrong (Mar 11:25<\/span>). He teaches us to pray for others to our last breath (Act 7:59-60<\/span>). That glorious appeal to the Divine Fatherhood, once made by the Lord Jesus, still prevails for us. Let the chief of sinners come unto God with the music of Father, forgive them, sounding in their ears. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

    The prayer of Christ for His murderers<\/strong><\/p>\n

    You have in these words an affecting prayer, enforced by a plea equally affecting. <\/p>\n


    I. <\/strong>Your attention is invited to the prayer, which, in whatever light regarded, is fitted to awaken profound emotion and salutary reflection. <\/p>\n

    1.<\/strong> Observe the persons on whose behalf it was presented–the men who perpetrated the most flagitious and sanguinary deed that ever stained with its pollutions the face of the earth–the men who crucified the Son of God. The moral turpitude of their crime was aggravated by two considerations. In the first place, the victim of their ferocity was guiltless of the smallest offence. They were guilty of innocent blood! In the next place, their conduct was aggravated by the more than ordinary rancour, the pitiless hatred with which they pursued Him to the grave. <\/p>\n

    2.<\/strong> Not less remarkable is the subject of the prayer itself. It amounts to nothing less than that the men who nailed Him to the cross might live to put off the savage nature which could revel in the blood of innocence, and, through repentance and faith, be qualified for an eternal alliance with Himself in the glory of His mediatorial kingdom. Such is the compassion of Jesus Christ. <\/p>\n

    3.<\/strong> The time and the circumstances of this prayer render it peculiarly interesting. That which renders it worthy of particular notice, as illustrative of the grace of Christ, is, that He offered it up just at the time of His suspension on the cross, at the moment when His agonies were most severe, when His nerves were racked with keenest suffering. His languor and exhaustion might be greater afterwards, but His sensibility to pain was, perhaps, most exquisite at this critical moment. Yet this is the point of time at which He breathes forth the desires of His soul for mercy on His destroyers. There are two observations suggested by this fact. In the first place, the calmness, the self-possession, the sustained dignity of the mind of the Redeemer at this appalling crisis, demonstrate the fixed resolution with which He was bent on the design of His death. In the second place, I observe, that there was a remarkable fitness in the prayer of Jesus Christ, presented by Himself at this awful season. He suffered and He died as the Lamb of the great sacrifice for the expiation of human guilt. And being Himself both the victim and the priest, there was a peculiar fitness in His also interceding on behalf of the guilty, at the time when, as the High Priest of our profession, He was offering the blood of atonement. <\/p>\n


    II. <\/strong>This prayer is accompanied by a plea not less remarkable and affecting. For they know not what they do! <\/p>\n

    1.<\/strong> How far were the men who crucified our Lord ignorant of the nature of the transaction in which they were engaged? That they were implicated in innocent blood they knew; but that their crime was still more deeply coloured from the supernatural dignity of their victim, of this they were ignorant. <\/p>\n

    2.<\/strong> How far, then, was this their ignorance a plea for their forgiveness? The plea does not proceed, I conceive, on the concession of their comparative innocence, but upon the hopeless and inevitable ruin into which these blinded wretches were hastening to plunge. It was the dreadful ruin to which the blind madness of these men was hurrying them onwards, that awakened the pity of the Redeemer, even amidst the agonies of His own broken heart, and drew from His suppliant voice that prayer, Forgive them, Father! they know not what they do! Oh, how mysterious, how ineffable, the compassion of Jesus Christi The prayer itself contained a touching proof of the infinite mercy of the Redeemer; but, if possible, the plea by which He enforces that prayer, multiplies that proof, and places His love to miserable men in a light still more affecting and overwhelming. (N. Emmons, D. D.<\/em>)<\/p>\n<\/p>\n

    Christs prayer for His murderers<\/strong><\/p>\n

    The words of the dying are wont to be much observed. When men depart out of the body, they are usually more serious and divine, and speak with greater weight. Especially the speeches of the godly dying are to be regarded, who, having laid aside worldly affairs and earthly thoughts, are wholly exercised in the contemplation of heavenly things. Now certainly, if any mans dying speeches are to be observed, Christs are much more. <\/p>\n


    I. <\/strong>Christs request, Father, forgive them. Father is a word of confidence towards God and of love to His enemies; He mentioneth the sweetest relation. Father is a word of blandishment, as children, when they would obtain anything at their parents hands, cry, Father! Christ speaks as foreseeing the danger and punishment which they would bring on themselves as the fruit of their madness and folly, and therefore He prays, Father, forgive them. This act was provocation enough to move God to dissolve the bonds of nature, to cleave the earth, that it might swallow them up quick, or to rain hell out of heaven upon them. Lesser offences have been thus punished, and one word from Christs mouth had been enough. But, Father, forgive them. We hear nothing but words of mild pity. When He says, Forgive, He means also convert them; for where there is no conversion there can be no remission. I shall look upon this prayer under a twofold consideration. <\/p>\n


    I. <\/strong>Let us look upon it AS A MORAL ACTION. He doth not threaten fearful judgments, but prayed for His enemies; there was no stain of passion and revenge upon His sufferings (1Pe 2:21<\/span>). One great use of Christs death was to give us lessons of meekness and patience and humble suffering. In this act there is an excellent lesson. Let us look upon the necessary circumstances that serve to set it off <\/p>\n

    (1) <\/strong>For whom He prays; <\/p>\n

    (2)<\/strong> When He prays; <\/p>\n

    (3)<\/strong> Why He prays; <\/p>\n

    (4)<\/strong> In what manner. Information: <\/p>\n

    1.<\/strong> It informeth us that the love of Christ is greater than we can think or understand, much less express. <\/p>\n

    2.<\/strong> That all sins, even the greatest, except that against the Holy Ghost, are pardonable. <\/p>\n

    3.<\/strong> That remission of sins is the free gift of God, and the fruit of His pity and grace. Christ asketh it of His Father. <\/p>\n

    4.<\/strong> That pardon of sins is a special benefit. Christ asked no more than, Father, forgive them. It is a special benefit, because it freeth us from the greatest evil, wrath to come (1Th 1:10<\/span>). And it maketh us capable of the greatest blessing, eternal life (Tit 3:7<\/span>). <\/p>\n

    5.<\/strong> That love of enemies, and those that bare wronged us, is an high grace, and recommended to us by Christs own example. Sure it is needful that we should learn this lesson, to be like God (Luk 6:36<\/span>). <\/p>\n

    6.<\/strong> Reproof of those that are cruel and revengeful. How different are they from Christ who are all for unkindness and revenge, and solicit vengeance against Gods suffering servants with eager aggravations! Oh, how can these men look upon Christs practice without shame! How can they look upon these prodigies of love and grace, and not blush! <\/p>\n


    II. <\/strong>The next consideration of this prayer of Christ is AS A TASTE AND PLEDGE OF HIS MEDIATION AND INTERCESSION. So it is prophesied: He was numbered with the transgressors, and He bare the sins of many, and made intercession for the transgressors (Isa 53:12<\/span>). <\/p>\n

    1.<\/strong> It is an instance of Christs love and bowels to sinners; He loved mankind so well that He prayed for them that crucified Him. Look on the Lord Jesus as praying and dying for enemies, and improve it as a ground of confidence. <\/p>\n

    2.<\/strong> See what is the voice and merit of His sufferings, Father, forgive them. This is the speech that Christ uttered when He was laid on the cross. Abels blood was clamorous in the ears of God (Gen 4:10<\/span>). Christs blood hath another voice, it speaketh to God to pacify His wrath, and to pardon us, if penitent and believing sinners; it speaketh to conscience to be quiet, God hath found out a ransom. <\/p>\n

    3.<\/strong> In the mediatory consideration it hinteth the coupling of His intercession with His satisfaction. On the cross, there He dieth and there He prayeth; He was both priest and sacrifice. <\/p>\n

    4.<\/strong> This is a pledge of His constant intercession in heaven. <\/p>\n

    5.<\/strong> It shows the nature of His intercession. <\/p>\n

    6.<\/strong> The success of Christs intercession, Father, forgive them. Was He heard in this? Yes; this prayer converts the centurion, and those above three thousand (Act 2:41<\/span>), and presently after five thousand more Act 4:4<\/span>). In the compass of a few days above eight thousand of His enemies were converted. Christ is good at interceding; His prayers are always heard (Joh 11:42<\/span>). <\/p>\n


    II. <\/strong>I come now to the argument used, They know not what they do. (T. Manton, D. D.<\/em>)<\/p>\n<\/p>\n

    A prayer for ignorant sinners<\/strong><\/p>\n


    I. <\/strong>THAT IGNORANCE IS THE USUAL CAUSE OF ENMITY TO CHRIST. These things (saith the Lord) will they do, because they have not known the Father, nor Me (Joh 16:3<\/span>). <\/p>\n

    1.<\/strong> What was their ignorance, who crucified Christ? Ignorance is two-fold, simple or respective. Simple ignorance is not supposable in these persons, for in many things they were a knowing people. But it was a respective particular ignorance, Blindness in part is happened to Israel (Rom 11:25<\/span>). They knew many other truths, but did not know Jesus Christ. In that their eyes were held. <\/p>\n

    Though they had the Scriptures among them, they misunderstood them, and did not rightly measure Christ by that right rule. <\/p>\n

    (1)<\/strong> They supposed Christ to arise out of Galilee, whereas He was of Bethlehem, though much conversant in the parts of Galilee. And <\/p>\n

    (2)<\/strong> they thought, because they could find no prophet had arisen out of Galilee, therefore none should. Another mistake that blinded them about Christ, was from their conceit that Christ should not die, but live for ever Joh 12:34<\/span>). Thus were they blinded about the person of Christ, by misinterpretations of Scripture-prophecies. <\/p>\n

    2.<\/strong> Another thing occasioning their mistake of Christ, was the outward meanness and despicableness of His condition. <\/p>\n

    3.<\/strong> Add to this, their implicit faith in the learned rabbles and doctors, who utterly misled them in this matter, and greatly prejudiced them against Christ. Let us see, in the next place, how this disposed them to such enmity against Christ. And this it doth three ways. <\/p>\n

    (1)<\/strong> Ignorance disposes men to enmity and opposition to Christ, by removing those hindrances that would otherwise keep them from it. As checks and rebukes of conscience, by which they are restrained from evil; but conscience binding and reproving in the authority and virtue of the law of God; where that law is not known, there can be no reproofs, and therefore we truly say, that ignorance is virtually every sin. <\/p>\n

    (2)<\/strong> Ignorance enslaves and subjects the soul to the lusts of Satan, he is the ruler of the darkness of this world (Eph 6:12<\/span>). There is no work so base and vile, but an ignorant man will undertake it. <\/p>\n

    (3)<\/strong> Nay, which is more, if a man be ignorant of Christ, His truths, or people, he will not only oppose, and persecute, but he will also do it conscientiously, i.e., <\/em>he will look upon it as his duty so to do (Joh 16:3<\/span>). <\/p>\n

    1.<\/strong> How falsely is the gospel charged as the cause of discord and trouble in the world. It is not light, but darkness, that makes men fierce and cruel. As light increases, so doth peace (Isa 11:6<\/span>; Isa 11:9<\/span>). <\/p>\n

    2.<\/strong> How dreadful is it to oppose Christ and His truths knowingly, and with open eyes? Christ pleads their ignorance as an argument to procure their pardon. <\/p>\n

    3.<\/strong> What an awful majesty sits upon the brow of holiness, that few dare to oppose it that see it! <\/p>\n

    4.<\/strong> The enemies of Christ are objects of pity. Alas, they are blind, and know not what they do. <\/p>\n

    5.<\/strong> How needful is it before we engage ourselves against any person or way, to be well satisfied and resolved that it is a wicked person or practice that we oppose. <\/p>\n


    II. <\/strong>THAT THERE IS FORGIVENESS WITH GOD FOR SUCH AS OPPOSE CHRIST OUT OF IGNORANCE. I have two things here to do: <\/p>\n

    1.<\/strong> To open the nature of the forgiveness, and show you what it is. <\/p>\n

    2.<\/strong> To evince the possibility of it, for such as mistakingly oppose Christ. <\/p>\n

    For–<\/p>\n

    1.<\/strong> Forgiveness is Gods gracious discharge of a believing penitent sinner from the guilt of all his sin, for Christs sake. <\/p>\n

    2.<\/strong> Now, to evince the possibility of forgiveness for such as ignorantly oppose Christ, let these things be weighed. <\/p>\n

    (1)<\/strong> Why should any poor soul, that is now humbled for its enmity to Christ in the days of ignorance, question the possibility of forgiveness, when this effect doth not exceed the power of the cause; nay, when there is more efficacy in the blood of Christ, the meritorious cause, than is in this effect of it? <\/p>\n

    (2)<\/strong> And as this sin exceeds not the power of the meritorious cause of forgiveness, so neither is it anywhere excluded from pardon by any word of God. <\/p>\n


    III. <\/strong>THAT TO FORGIVE ENEMIES, AND BEG FORGIVENESS FOR THEM, IS THE TRUE CHARACTER AND PROPERTY OF THE CHRISTIAN SPIRIT. <\/p>\n

    1.<\/strong> Let us inquire what this Christian forgiveness is. And that the nature of it may the better appear, I shall show you both what it is not and what it is. <\/p>\n

    (1)<\/strong> It consists not in a stoical insensibility of wrongs and injuries. <\/p>\n

    (2)<\/strong> Christian forgiveness is not a politic concealment of our wrath and revenge because it will be a reproach to discover it, or because we want opportunity to vent it. This is carnal policy, not Christian meekness. <\/p>\n

    (3)<\/strong> Nor is it that moral virtue for which we are beholden to an easier and better nature and the help of moral rules and documents. <\/p>\n

    (4)<\/strong> Christian forgiveness is not an injurious giving up of our rights and properties to the lusts of every one that hath a mind to invade them. But, then, positively, it is a Christian lenity or gentleness of mind, not retaining, but freely passing by the injuries done to us, in obedience to the command of God. This is forgiveness in a Christian sense. <\/p>\n

    2.<\/strong> And this is excellent, and singularly becoming the profession of Christ, is evident, inasmuch as this speaks your religion excellent that can mould your hearts into that heavenly frame to which they are so averse, yea, contrarily disposed by nature. <\/p>\n

    Inference <\/p>\n

    1.<\/strong> Hence we clearly infer that Christian religion, exalted in its power, is the greatest friend to the peace and tranquillity of states and kingdoms. <\/p>\n

    2.<\/strong> How dangerous a thing is it to abuse and wrong meek and forgiving Christians? <\/p>\n

    3.<\/strong> Let us imitate our pattern Christ, and labour for meek forgiving spirits. I shall only propose two inducements to it–the honour of Christ, and your own peace: two dear things indeed to a Christian. (J. Flavel.<\/em>)<\/p>\n<\/p>\n

    The first cry from the cross<\/strong><\/p>\n


    I. <\/strong>Let us look at this very wonderful text as ILLUSTRATIVE OF OUR LORDS INTERCESSION. <\/p>\n

    1.<\/strong> The first point in which we may see the character of His intercession is this–it is most gracious. Those for whom our Lord prayed, according to the text, did not deserve His prayer. <\/p>\n

    2.<\/strong> A second quality of His intercession is this–its careful spirit. You notice in the prayer, Father, forgive them, for they know not what they do, our Saviour did, as it were, look His enemies through and through to find something in them that He could urge in their favour; but He could see nothing until His wisely affectionate eye lit upon their ignorance: they know not what they do. <\/p>\n

    3.<\/strong> We must next note its earnestness. <\/p>\n

    4.<\/strong> It is interesting to note, in the fourth place, that the prayer here offered helps us to judge of His intercession in heaven as to its continuance, perseverance, and perpetuity. <\/p>\n

    5.<\/strong> Think yet again, this prayer of our Lord on earth is like His prayer in heaven, because of its wisdom. He seeks the best thing, and that which His clients most need, rather, forgive them. That was the great point in hand; they wanted most of all there and then forgiveness from God. <\/p>\n

    6.<\/strong> Once more, this memorable prayer of our crucified Lord was like to His universal intercession in the matter of its prevalence. <\/p>\n


    II. <\/strong>The text is INSTRUCTIVE OF THE CHURCHS WORK. As Christ was, so His Church is to be in this world. <\/p>\n

    1.<\/strong> Christs prayer on the cross was altogether an unselfish one. He does not remember Himself in it. Such ought to be the Churchs life-prayer, the Churchs active interposition on the behalf of sinners. She ought to live never for her ministers or for herself, but ever for the lost sons of men. <\/p>\n

    2.<\/strong> Now the prayer of Christ had a great spirituality of aim. You notice that nothing is sought for these people but that which concerns their souls, Father, forgive them. <\/p>\n

    3.<\/strong> Our Saviours prayer teaches the Church that while her spirit should be unselfish, and her aim should be spiritual, the range of her mission is to be unlimited. <\/p>\n

    4.<\/strong> So, too, the Church should be earnest as Christ was; and if she be so, she will be quick to notice any ground of hope in those she deals with, quick to observe any plea that she may use with God for their salvation. <\/p>\n

    5.<\/strong> She must be hopeful too, and surely no Church ever had a more hopeful sphere than the Church of this present age. If ignorance be a plea with God, look on the heathen at this day–millions of them never heard Messiahs name. Forgive them, great God, indeed they know not what they do. <\/p>\n


    III. <\/strong>A word, in conclusion, TO THE UNCONVERTED. Remember your ignorance does not excuse you, or else Christ would not say, Forgive them; they must be forgiven, even those that know not what they do, hence they are individually guilty; but still that ignorance of yours gives you just a little gleam of hope. Bring forth, therefore, fruits meet for repentance. But there are some here for whom even Christ Himself could not pray this prayer, in the widest sense at any rate, Father, forgive them; for they know not what they do, for you have known what you did, and every sermon you hear, and especially every impression that is made upon your understanding and conscience by the gospel, adds to your responsibility, and takes away from you the excuse of not knowing what you do. You know that there is sin and God, and that you cannot serve both. You know that there are the pleasures of evil and the pleasures of heaven, and that you cannot have both. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

    Christs forgiveness<\/strong><\/p>\n

    This prayer included many. It included all who had any share in the mockery, and crucifixion, and death of Christ. It included the.Roman governor, who had given authority to crucify Him; the Roman soldiers, whose duty it was to see the sentence carried out into execution; the Jewish priests and rulers, who cried out for judgment; the multitude, who were stirred up by their religious guides and rulers. All these various classes were ignorant of the true nature of the deed which they were committing, but all were not equally ignorant. Some knew more than others; and according to their greater knowledge was their guilt, according to their ignorance was their personal share in the prayer offered at the cross. Not one of these knew altogether what he was doing, or how great was the sin in which he was taking part; and each of these individuals or groups of individuals has some one or many to correspond to them in our own day and amongst ourselves in this age. The cross is for ever the sign of the worlds darkest crime: it reveals what is lying at the root of all sin; and it opens up the nature of that dread conflict which is ever going on between the kingdom of darkness and the kingdom of God. Christs prayer to His Father is to be regarded in the further light of a declaration of forgiveness, and an assurance of it. Forgiveness is easier for God to give than for man to take. Forgiveness cannot be received by every one. If a man says he forgives me, I can only accept his word if I believe that I need his forgiveness–in other words, if I am conscious that I have offended him and done something wrong. If I am in my own mind sure that I hare not injured him, I decline to place myself on the footing of a forgiven man. I put away his forgiveness, I refuse to take the benefit of it, and I stand towards him as one claiming to have as much right to forgive him as he to forgive me. And if we transfer this comparison from earth to heaven, and inquire into the forgiveness which comes from God, we shall find that the only channel through which we can receive it is by accepting forgiveness as men who have done wrong, and who know the wrong they have done, and have confessed it and hated it. There are many who have passed a long way through the journey of life before they find out what they have been doing. Youth has often to pass into age before a man truly says, Remember not the sins of my youth; the hour of anger has to pass away before a man hears the voice of conscience, Doest thou well to be angry. Perhaps it is only to-day that we see yesterdays faults, and not until another year may we see the faults of this; the scales fall away from our eyes, and we marvel that follies which are now so plain were not observed by us; we wonder how it was possible for us to do what we did, and not see its true character all the while. Conscience does not arouse us, and it is often not until the voice of memory cries aloud that the soul of a man is awakened, and his past life looks to him as if he had been walking in his sleep. Is it not time for every one to bestir himself, and ask whether he knows what his present life and actions mean? But there is another turn which we may give to the words. We may accept them as expressing our own spirit and our own life. And until we have received them into our hearts as the law of our own being, we have failed to see their true beauty and power. As He was in the world, so are we in the world. (A. Watson, D. D.<\/em>)<\/p>\n<\/p>\n

    Ignorance and forgiveness<\/strong><\/p>\n

    What makes so wide a difference between Judas and those who carried out what Judas had begun? The answer is in the text: they knew not what they did. Doubtless they knew that He was innocent; but of His person, office, authority, they had no conception. Their ignorance did not wipe out their sin, but it did palliate it. It mitigated the awful blackness of the crime which they wrought. It brought it within the limits of Divine mercy. <\/p>\n


    I. <\/strong>OUR SINS OF IGNORANCE NEED PARDON. <\/p>\n

    1.<\/strong> In matters that concern the soul, much of our ignorance is simply the fruit of neglecting or despising information. <\/p>\n

    2.<\/strong> A vast amount of religious ignorance springs from a willingness to be misled. Let a book appear that controverts the clearly defined truths of evangelical belief. Let popular clamour lift its voice in wild hue and cry against creeds and dogmas. Multitudes of men are at once ready to fall in with such a drift, not because they have carefully satisfied their minds that the current is bearing them in the right direction, but because it is in accord with what they wish were true. <\/p>\n


    II. <\/strong>WHAT IS IT WHICH MEN DO NOT KNOW? There is an ignorance of our own doings which is absolutely marvellous. Visiting a factory not long ago I was shown a machine which produces a little article of commerce with an inconceivable rapidity. But the ingenious inventor had contrived an apparatus which registered every one produced. If it were a hundred in every minute, each one was noted by the contrivance that created it. But it is a strange fact that man, with all his powers of consciousness, keeps himself in utter ignorance of much that makes up his action. Our actions flow out from us into the great world so unheeded that they are forgotten as soon as done; as water through the parted marble lips of a statue which does duty as a fountain. <\/p>\n

    1.<\/strong> Men know not the origin of what they do. Has it never puzzled, while it saddened you, to talk with some friend in the last stages of consumption? The hectic flush if on his cheek. There is an unnatural lustre in his eye. His breathing is short and hurried. A hollow cough continually interrupts his speech. But he tells you that he is perfectly well. Of course he sees these symptoms. He freely acknowledges that they are unfavourable. But then be is thankful that his lungs are wholly unaffected. It is the seat and origin of the disease of which he is ignorant. Precisely identical is the way in which many treat the whole question of sin. <\/p>\n

    2.<\/strong> Equally is it true that the vast majority of men know not the effects of what they do. How thoughtlessly we sin I We may not think when we scatter sparks into a powder magazine, but it is none the less dangerous to do so. (Bishop Cheney.<\/em>)<\/p>\n<\/p>\n

    Prayer for murderers<\/strong><\/p>\n

    In 1831, when the cholera first broke out in Hungary, the Sclavic peasants of the north, were fully persuaded that they had been poisoned by the nobles, to get rid of them. They accordingly rose in revolt, and committed the most dreadful excesses. A gentleman who, up to that moment, had been very popular with the poorer classes, was seized by them, dragged from his house into the streets, and beaten for several hours, to make him confess where he had concealed the poison. Weary, at last, with inflicting blows, the frenzied mob carried him to a blacksmiths shop, and applied hot ploughshares to his feet. Exhausted with this excruciating torture, the innocent sufferer, finding all explanations and entreaties vain, fell back from weakness, apparently about to expire, when the dying prayer of his Lord and Saviour escaped his lips: Father, forgive them; for they know not what they do! The savage fury of the peasantry was calmed in a moment, as if by a miracle; and convinced of the innocence of their victim, and the enormity of their crime, they fled in terror from the place. <\/p>\n

    And cast lots<\/strong><\/p>\n

    On gambling<\/strong><\/p>\n

    Christ had been condemned to death, and His property was being disposed of. He had no real estate. He was born in a strangers barn, and buried in a borrowed sepulchre. His personal property was of but little value. His coat was the only thing to come into consideration. His shoes had been worn out in the long journey for the worlds redemption. Who shall have His coat? Some one says: Let us toss up in a lottery and decide this matter. I have it! said one of the inhuman butchers. I have it! Upon My vesture did they cast lots. And there, on that spot, were born all the lotteries the world has seen. On that spot of cruelty and shame and infamy there was born the Royal Havana lottery, in which some of you may have had tickets. There was born the famous New York lottery, which pretended to have over 144,400 worth of cash prizes. There was born the Topeka, Kansas, Laramier City, Wyoming Territory lotteries. There was born the Louisville lottery, with diamonds and pearls, and watches by the bushel. There was born the Georgia lottery, for the east and the west. There was born the Louisiana lottery, sanctioned by influential names. There was born the Kentucky lottery, for the city school of Frankfort. All the lotteries that have swindled the world were born there. Without any exception all of them moral outrages, whether sanctioned by legislative authority, or antagonized by it, and moral outrages though respectable people have sometimes damaged their property with them, and blistered their immortal souls for eternity. Under the curse of the lottery tens of thousands of people are losing their fortunes and losing their souls. What they call a wheel of fortune is a Juggernaut crushing out the life of their immortal nature. In one of the insolvent courts of the country it was found that in one village 40,000 had been expended for lotteries. All the officers of the celebrated United States Bank which failed were found to have expended the embezzled moneys in lottery tickets. A man won 10,000 in a lottery. He sold his ticket for 8,500, and yet had not enough to pay charges against him for tickets. He owed the brokers 9,000. The editor of a newspaper writes: My friend was blessed with 4,000 in a lottery, and from that time he began to go astray, and yesterday he asked of me ninepence to pay for a nights lodging. A man won 4,000 in a lottery. Flattered by his success, he bought another ticket and won still more largely. Another ticket and still more largely. Then, being fairly started on the road to ruin, here and there a loss did not seem to agitate him, and he went on and on until the select men of the village pronounced him a vagabond and picked up his children from the street, half-starved and almost naked. A hard-working machinist won 400 in a lottery. He was thrilled with the success, disgusted with his hard work, opened a rum grocery, got debauched in morals, and was found dead at the foot of his rum casks. Oh, it would take a pen plucked from the wing of the destroying angel, and dipped in human blood, to describe this lottery business. A suicide was found having in his pocket a card of address showing he was boarding at a grog-shop. Beside that he had three lottery tickets and a leaf from Senecas Morals in behalf of the righteousness of self-murder. After a lottery in England there were fifty suicides of those who held unlucky numbers. There are people who have lottery tickets in their pockets–tickets which, if they have not wisdom enough to tear up or burn up, will be their admission tickets at the door of the lost world. The brazen gate will swing open and they will show their tickets, and they will go in, and they will go down. The wheel of their eternal fortune may turn very slowly, but they will find that the doom of those who reject the teachings of God and imperil their immortal souls is their only prize. (Dr. Talmage.<\/em>)<\/p>\n<\/p>\n

    What is gambling?<\/strong><\/p>\n

    Gambling is risking something more or less valuable with the idea of winning mote than you hazard. Playing at cards is not gambling unless a stake be put up, while on the other hand a man may gamble without cards, without dice, without billiards, without ten-pin alley. It may not be bagatelle, it may not be billiards, it may not be any of the ordinary instruments of gambling, it may be a glass of wine. It may be a hundred shares in a prosperous railroad company. I do not care what the instruments of the game are, or what the stakes are that are put up–if you propose to get anything without paying for it in time, or skill, or money, unless you get it by inheritance, you get it either by theft or by gambling. A traveller said he travelled one thousand miles on Western waters, and at every waking moment, from the starting to the closing of his journey, he was in the presence of gambling. A man, if he is disposed to this vice, will find something to accommodate him; if not in the low restaurant behind the curtain, on the table covered with greasy cards, or in the steamboat cabin, where the bloated wretch with rings in his ears winks in an unsuspecting traveller, or in the elegant parlour, the polished drawing-room, the mirrored and pictured halls of wealth and beauty. This vice destroys through unhealthy stimulants. We all at times like excitements. There are a thousand voices within us that demand excitements. They are healthful, they are inspiriting, they are God-given. The desire is for excitement; but look out for any kind of excitement which, after the gratification of the appetite, hurls the man back into destructive reactions. Then the excitement is wicked. Beware of an agitation which, like a rough musician, in order to call out the tune, plays so hard he breaks down the instrument. God never yet made a man strong enough to endure gambling excitements without damage. It is no surprise that many a man seated at the game has lost and then begun to sweep off imaginary gold from the table. He sat down sane. He rose a maniac. The keepers of gambling saloons school themselves into placidity. They are fat, and round, and rollicking, and obese; but those who go to play for the sake of winning are thin, and pale, and exhausted, and nervous, and sick, and have the heart-disease, and are liable any moment to drop down dead. That is the character of nine out of ten of the gamblers. You cannot be healthy and practise that vice. It is killing to all industry. Do you notice that, just as soon as a man gets that vice on him, he stops his work? Do you not know that this vice has dulled the saw of the carpenter, and cut the band of the factory-wheel, and sunk the cargo, and broken the teeth of the farmers rake, and sent a strange lightning to the battery of the philosopher. What a dull thing is a plough to a farmer, when, in one night in the village restaurant, he can make or lose the price of a whole harvest I The whole theory of gambling is hostile to industry. Every other occupation yields something to the community. The street sweeper pays for what he gets by the cleanliness of the streets; the cat pays for what it eats by clearing the house of vermin; the fly pays for the sweets it extracts from the dregs of a cup by purifying the air and keeping back pestilence; but the gambler gives nothing. I recall that last sentence. He does make a return, but it is in the destruction of the man whom he fleeces, disgrace to his wife, ruin to his children, death to his soul. (Dr. Talmadge.<\/em>)<\/p>\n

    Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

    Verse 34. They know not what they do.<\/B><\/I>] If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent<\/I> man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them<\/I>! that word of prophecy was fulfilled, He made intercession for the<\/I> transgressors<\/I>, Isa 53:12<\/span>.<\/P><\/p>\n

    Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

    See Poole on “Mat 27:35<\/span>“, and following verses to Mat 27:50<\/span>. See Poole on “Mar 14:24<\/span>“, and following verses to Mar 14:37<\/span>. This part also of the history of our Saviours passion is best understood by a comparing together what all the evangelists say, which we have before done in our notes on Matthew, so as we shall only observe some few things from it as here recited. <\/P>

    And the people stood beholding. And the rulers also with them derided him, <\/B>Luk 23:35<\/B><\/span>. Matthew saith, Mat 27:41<\/span>, the chief priests, scribes, and elders were there mocking. So saith Mark, Mar 15:31<\/span>. How doth malice and hatred for religions sake, not only out show mens reason, but also all their moral virtue! And make nothing accounted uncharitable, unjust, or indecent to them, into whom this devil hath once entered. To say nothing of the injustice and indecencies obvious to every eye, which these men showed upon our Saviours examination and trial: it was now the first day of the feast of unleavened broad, the day following the passover night; or, as some think, the preparation both for the weekly sabbath and for the passover, though the most judicious interpreters be of the first opinion: one of them it was, be it which it would. If atheism and irreligion had not been at the height amongst this people, had it been possible that the high priest, and the chief of the priests, and the rulers of the Jews, should have spent this day, the whole time, from break of the day till noon, in accusing or condemning Christ; and then have spent the afternoon in mocking and deriding him on the cross as he was dying, breaking all laws of humanity and decency, as well as religion? Admitting Annas and Caiaphas were not there, yet some of the chief of the priests, the scribes, and the elders were certainly there; and betraying themselves there more rudely and indecently than the common people. <\/P>

    The people were there beholding<\/B> him. These were there mocking<\/B> and deriding<\/I> a dying person. But as we say in philosophy, corruptio optimi est pessima; <\/I>so we shall find it true, that men who are employed in sacred things, if the true fear of God be not in them, to make them the best, they are certainly the vilest and worst of men. We read of no rudenesses offered to our Saviour dying, but from the scribes, chief priests, rulers, and soldiers. These verses also afford us great proof of the immortality of the soul; otherwise the penitent thief could not that day have been with Christ in paradise, as Christ promised, Luk 23:43<\/span>. Nor would Christ have committed his soul into his Fathers hand, if it had been to have expired with the body, and have vanished into air. For other things which concern this part of the history of our Saviours passion, See Poole on “Mat 27:35<\/span>“, and following verses to Mat 27:50<\/span>. <\/P> <\/p>\n

    Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

    Then said Jesus, Father, forgive them<\/strong>,…. When he was crucified between the two thieves, and as he hung upon the cross, and while insulted and abused by all sorts of men, and put to the greatest pain and torture, he addressed himself to God his Father: the Arabic version reads, “my Father”, who was so to him, not as he was man; for as such he had no father; but as he was God, being as a divine person, his beloved, and only begotten Son: and this he uses, whilst, as man, he is praying to him; partly to express his faith of relation to him; his confidence of being heard; and partly to set believers an example of praying, as he has directed, saying, “our Father”, c. and the petition put up by him is for forgiveness which is with God, and with him only; and that for his enemies, his crucifiers: not for those who sinned the sin unto death, the sin against the Holy Ghost, who knowing him to be the Messiah, maliciously crucified him, for whom prayer is not to be made; but for those who were ignorantly concerned in it, as the next clause shows, even for his own elect, whom the Father had given him out of the world, which were among his crucifiers; for those, and not the world, he prays: and the fruit of this his prayer quickly appeared, in the conversion of three thousand of them under Peter’s sermon on the day of Pentecost, next following, in six weeks time. Though such might be his affection, as man, in general, as to wish for, and desire, as such, was it consistent with the divine will, forgiveness for all of them; adding,<\/p>\n

    for they know not what they do<\/strong>, or “are doing”, meaning, in crucifying him, which was the case of many of them, and of their rulers; they did not know that Jesus was the Messiah, nor the prophecies concerning him, nor the evil they were committing in putting him to death: not that their ignorance excused their sin; nor was it without sin; nor does Christ use it as a plea for pardon, or found his intercession upon it, which is always done upon his own propitiatory sacrifice; but this is mentioned as descriptive of the persons Christ prays for, and points out a branch of his priestly office he exercises, in having compassion on the ignorant, and them that are out of the way;<\/p>\n

    and they parted his raiment, and cast lots<\/strong>: that is, upon his vesture, or seamless coat, and so fulfilled the prophecy in Ps 22:18<\/span>.<\/p>\n

    [See comments on Mt 27:35]<\/span>.<\/p>\n

    [See comments on Joh 19:23]<\/span>.<\/p>\n

    [See comments on Joh 19:24]<\/span>.<\/p>\n

    Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

    Father forgive them <\/B> (, <\/SPAN><\/span>). Second aorist active imperative of <\/SPAN><\/span>, with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke’s Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin.<\/P>

    Cast lots <\/B> ( <\/SPAN><\/span>). Second aorist active indicative of <\/SPAN><\/span>. See Mark 15:24<\/span>; Matt 27:35<\/span>. Joh 19:23f<\/span>. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments. <\/P> <\/p>\n

    Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

    <\/strong><\/p>\n

    1) “Then said Jesus,” <\/strong>(ho de lesous elegen) “Then Jesus said,” as they bound and nailed Him to the cross.”<\/p>\n

    2) “Father, forgive them;” <\/strong>(pater aphes autois) “Father forgive them,” Both the perpetrators and executioners of His death, though ignorant of what they were doing, were still guilty.<\/p>\n

    3) “For they know not what they do.” <\/strong>(ou gar oidasin ti poiousin) “For they do not perceive or comprehend what they are doing.” They were carrying out the orders of others. And the Jews did not realize the extent of their crime, Act 3:17<\/span>; 1Co 2:8<\/span>.<\/p>\n

    4) “And they parted his raiment,” <\/strong>(diamerizomeni de, ta himatia autou) “Then they divided his garments,” the soldiers who crucified divided the clothes as “booty” among them, a common practice of the day, that those who executed the criminals might have their clothes, Mar 15:24<\/span>; Joh 19:23-24<\/span>. They were divided into four parts, evidently for four men.<\/p>\n

    5) “And cast lots.” <\/strong>(ebelon klerous) “And they cast lots,” divided the clothes among them by chance, casting in some form not further described, but foretold Psa 22:18<\/span>. The coat of Jesus, however was not torn or divided, for prophetic reasons, Luk 5:36<\/span>; Psa 22:18<\/span>.<\/p>\n

    Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

    Luk 23:34<\/span><\/p>\n

    . And Jesus said, Father, forgive them. By this expression Christ gave evidence that he was that mild and gentle lamb, which was to be led out to be sacrificed, as Isaiah the prophet had foretold, (Isa 53:7<\/span>.) For not only does he abstain from revenge, but pleads with God the Father for the salvation of those by whom he is most cruelly tormented. It would have been a great matter not to think of rendering evil for evil, (1Pe 3:9<\/span>\ud83d\ude09 as Peter, when he exhorts us to patience by the example of Christ, says that he did not render curses for curses, and did not revenge the injuries done to him, but was fully satisfied with having God for his avenger (1Pe 2:23<\/span>.) But this is a far higher and more excellent virtue, to pray that God would forgive his enemies. <\/p>\n

    If any one think that this does not agree well with Peter’s sentiment, which I have just now quoted, the answer is easy. For when Christ was moved by a feeling of compassion to ask forgiveness from God for his persecutors, this did not hinder him from acquiescing in the righteous judgment of God, which he knew to be ordained for reprobate and obstinate men. Thus when Christ saw that both the Jewish people and the soldiers raged against him with blind fury, though their ignorance was not excusable, he had pity on them, and presented himself as their intercessor. Yet knowing that God would be an avenger, he left to him the exercise of judgment against the desperate. In this manner ought believers also to restrain their feelings in enduring distresses, so as to desire the salvation of their persecutors, and yet to rest assured that their life is under the protection of God, and, relying on this consolation, that the licentiousness of wicked men will not in the end remain unpunished, not to faint under the burden of the cross. <\/p>\n

    Of this moderation Luke now presents an instance in our Leader and Master; for though he might have denounced perdition against his persecutors, he not only abstained from cursing, but even prayed for their welfare. But it ought to be observed that, when the whole world rises against us, and all unite in striving to crush us, the best remedy for over-coming temptation is, to recall to our remembrance the blindness of those who fight against God in our persons. For the result will be, that the conspiracy of many persons against us, when solitary and deserted, will not distress us beyond measure; as, on the other hand, daily experience shows how powerfully it acts in shaking weak persons, when they see themselves attacked by a great multitude. And, therefore, if we learn to raise our minds to God, it will be easy for us to look down, as it were, from above, and despise the ignorance of unbelievers; for whatever may be their strength and resources, still they know not what they do. <\/p>\n

    It is probable, however, that Christ did not pray for all indiscriminately, but only for the wretched multitude, who were carried away by inconsiderate zeal, and not by premeditated wickedness. For since the scribes and priests were persons in regard to whom no ground was left for hope, it would have been in vain for him to pray for them. Nor can it be doubted that this prayer was heard by the heavenly Father, and that this was the cause why many of the people afterwards drank by faith the blood which they had shed. <\/p>\n

    Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

    (34) Father, forgive them; for they know not what they do.<\/strong>Again, the silence is broken, not by the cry of anguish or sigh of passionate complaint, but by words of tenderest pity and intercession. It is well, however, that we should remember who were the primary direct objects of that prayer. Not Pilate, for he knew that he had condemned the innocent; not the chief priests and scribes, for their sin, too, was against light and knowledge. Those for whom our Lord then prayed were clearly the soldiers who nailed Him to the cross, to whom the work was but that which they were, as they deemed, bound to do as part of their duty. It is, however, legitimate to think of His intercession as including, in its ultimate extension, all who in any measure sin against God as not knowing what they do, who speak or act against the Son of Man without being guilty of the sin against the Holy Ghost. (See Note on Act. 3:17<\/span>.)<\/p>\n

    Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

    The Coming Hope (23:34-24:52).<\/p>\n

    <\/strong><\/p>\n

    From this moment on the whole emphasis changes. For even while Jesus is on the cross and suffering for the sins of the world, the message of hope is first proclaimed. In the midst of the fulfilment of His destiny He obtains its firstfruit. And that message will then blossom outwards until it is a message of hope for the whole world. This last group of passages may therefore be analysed as follows:<\/p>\n

    a <\/strong> Even while He is being mocked Jesus bears witness to the dying thief that this day he will be with Him in Paradise (Luk 23:34-43<\/span>), the firstfruits of what is to come.<\/p>\n

    b <\/strong> Jesus commends His spirit (pneuma) to God and breathes His last (epneusen) in such a way as to be a testimony to the Centurion (Luk 23:44-49<\/span>). Life has gone from His body, but it departs at His own behest.<\/p>\n

    c <\/strong> Jesus is buried by a previously unknown righteous man, now revealed by name, in an unused tomb, the sign of His special and distinctive holiness (Luk 23:50-53<\/span>).<\/p>\n

    d <\/strong> After the Sabbath the tomb is revealed to various witnesses as empty, and the angels declare that Jesus is risen (Luk 23:54<\/span> to Luk 24:12<\/span>).<\/p>\n

    c <\/strong> The risen Jesus walks with two previously unknown disciples, one of whom is revealed by name, and opens to them the Scriptures concerning Himself, revealing that He is alive through the breaking of bread (Luk 24:13-35<\/span>).<\/p>\n

    b <\/strong> Jesus reveals in the Upper Room that He is not pneuma, but flesh and bones. He has experienced the resurrection of the body. Life has returned to His transformed body (Luk 24:36-43<\/span>).<\/p>\n

    a <\/strong> The disciples will shortly be prepared for their great witness to all nations and Jesus is taken up into Heaven (Luk 24:44-52<\/span>).<\/p>\n

    Note how in ‘a’ the witness begins with the dying thief and Jesus declares that He will shortly be in Paradise, and in the parallel the disciples are to be witnesses to all nations of salvation through the cross, while Jesus is taken up into Heaven. In ‘b’ Jesus’ spirit leaves His body and He commends it to God, giving thereby a testimony to the Centurion, and in the parallel He reveals that His spirit has returned to His body, giving thereby a testimony to the disciples. In ‘c’ Jesus is buried by a previously unknown disciple, and in the parallel appears alive, out of His tomb, to two previously unknown disciples. Centrally in ‘d’ the empty tomb is testified to, both by the women and the rest, and the angels testify to the fact that Jesus is risen.<\/p>\n

    There is an interesting phenomenon here of previously unknown persons being involved in this final period, the previously unknown thief, the previously unknown Joseph of Arimathaea, the unknown angels, the two previously unknown disciples. We can compare this with the time of Jesus birth at the commencement of the Gospel where the unknown shepherds, the unknown angels, the previously unknown Simeon, and the previously unknown prophetess Anna, bore witness to His birth. It is a testimony to the many unknowns among mankind in general who were and are involved in the coming of the Kingly Rule of God.<\/p>\n

    Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

    ‘And Jesus said, “Father, forgive them; for they do not know what they are doing.” ’<\/p>\n

    In this prayer we see the greatness of Jesus’ compassion, as He recognises that these people are acting blindly rather than deliberately. And it is for this reason that He can seek forgiveness for them. Theirs was not high handed sin. Thus for those who have committed it there is still a way back. (Once it became highhanded sin through the constant witness of the Apostles they would have ‘blasphemed against the Holy Spirit’. Then their hope would have gone)<\/p>\n

    Unless there had been good grounds for doing so in the tradition of what Jesus had said, no one would have put these words in Jesus’ mouth after the destruction of Jerusalem. Thus we have good grounds for seeing here Jesus’ compassion, which He had previously expressed to the weeping women, now being expressed on behalf of those who had put Him there. We can compare with this the words of Stephen, ‘Lord, lay not this sin to their charge’ (Act 7:60<\/span>).<\/p>\n

    By ‘them’ Jesus may have been speaking of the Roman soldiers, or He may have had in mind all His accusers, but He prays that this sin, the greatest ever committed on earth because of Whom it concerned, might be forgiven. Had He not done so, and looking at it from a human point of view, perhaps the earth would have been consumed at that moment. Without such forgiveness on the part of God it undoubtedly would have been, because of the heinousness of the crime. Angels but awaited His word. But the forgiveness was on the basis that it was not a deliberate sin committed by some who knew precisely what they were doing, a sin with a high hand, but a sin resulting from ignorance (compare Act 3:17-19<\/span>). It is therefore no indication that God will one day forgive all, including even those who sin deliberately. It offers hope to all who will repent, but it does not offer a way out for those who choose to deliberately and continually defy God until their hearts are so hardened that they cannot repent. For such this forgiveness does not apply.<\/p>\n

    In the chiasmus this act of forgiveness parallels Jesus act of forgiveness towards the dying thief. He too had not known what he was doing when he had reviled Jesus (Luk 23:43<\/span>).<\/p>\n

    Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

    ‘And parting his garments among them, they cast lots.’<\/p>\n

    Underlining the blindness of men and the need for such forgiveness is this act of the Roman soldiers. Before His very eyes, almost at the foot of His cross, they divided up His clothing, which was the right by Roman custom of the execution squad, and cast lots for what could not be divided. He was stripped there of all that He possessed, and hung naked before God. He Who had previously had nowhere to lay His head, now had nothing with which to cover Himself. In His death the world would allow Him nothing but ignominy. This underlines the callousness of mankind, and its willingness to rob God. It also fulfilled the Scriptures describing the lot of the Davidic king (Psa 22:18<\/span>). The Scripture demonstrated that it was the destiny of the Davidic king to be stripped naked by his enemies. But this is no manufactured scene to accord with the Psalm. That it happened is undeniable. For it always happened at a crucifixion. But what the Psalm makes clear is that it happened within the purposes of God.<\/p>\n

    Another significance also lies behind this action. By doing this they left Him naked, so that naked He hung on the cross. The moment the first man and woman sinned they ‘knew that they were naked’ (Gen 3:7<\/span>). Nakedness was ever therefore the symbol of man in his sin. By the Jews to be naked was ever considered to be shameful. It was also therefore necessary for the One Who died for them to be stripped naked so that He might hang there on display in their place. He was stripped naked that we might not be stripped naked before God. He was there as the son of Adam as well as being there as the Son of God (Luk 3:38<\/span>), naked in our place, so that if we believe in Him we ourselves may not be found naked (2Co 5:3<\/span>).<\/p>\n

    Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

    The King of the Jews Is Declared, And The First Beneficiary of the Cross Is Revealed (23:34-42).<\/p>\n

    <\/strong><\/p>\n

    If we accept Luk 23:34<\/span> as part of the text this passage opens and closes with an emphasis on the forgiveness now being made available. Forgiveness is seen as central to the cross (compare Luk 24:46-47<\/span>; Act 5:30-31<\/span>).<\/p>\n

    (Note how the chiasmus is evidence for its inclusion. We can well understand why later copyists, aware of the destruction of Jerusalem, which they may have seen as indicating that the prayer no longer applied, and aware of fierce persecutions continually brought on their fellow Christians by Jewish informers, may have excised this verse (understandably but quite wrongly) precisely because they saw it as no longer applying, and possibly because it provided a basis for unbelievers to argue that Jesus’ prayer had failed, or because they were unable to be quite so forgiving as Jesus, arguing that the Jews now did know what they were doing. Something of the bitterness of unbelieving Jews against Christians, which existed from the beginning and went on for centuries, comes out in Act 14:5<\/span>; Act 14:19<\/span>; Act 17:5<\/span>; Act 17:13<\/span>; Act 18:6<\/span>; Act 21:27<\/span>; Act 23:12<\/span>).<\/p>\n

    The evidence for the inclusion or otherwise of the verse is remarkably equally divided, but with the evidence of early writers supporting its inclusion. Thus it is included in Aleph (Sinaiticus); A (Alexandrinus); D corrector; f1; f13; 565; 700; old latin and some syriac versions; Marcion; Irenaeus; Clement of Alexandria; Origen. It is, however, excluded in p75; Aleph corrector; B; D; W; Theta; 0124; 1241; 579 and some syriac; etc. and later by Cyril, admittedly a powerful combination.<\/p>\n

    Either way it has to be argued that it was included (or excluded) very early on, and if Luke did at some stage issue a revised edition that may well explain the situation. Significantly the language suggests that it is Lucan. And its place in the chiasmus argues for its inclusion from the beginning. We will therefore interpret the text on that basis.<\/p>\n

    Analysis.<\/p>\n

    a <\/strong> Jesus said, “Father, forgive them” (Luk 23:34<\/span> a).<\/p>\n

    b <\/strong> “For they do not know what they are doing.” And parting His garments among them, they cast lots (Luk 23:34<\/span> b).<\/p>\n

    c <\/strong> And the people stood watching, and the rulers also scoffed at Him, saying, “He saved others, let Him save Himself, if this is the Christ (Messiah) of God, His chosen.” And the soldiers also mocked Him, coming to Him, offering Him sour wine, and saying, “If you are the King of the Jews, save yourself” (Luk 23:35-37<\/span>).<\/p>\n

    d <\/strong> And there was also a superscription over Him, THIS IS THE KING OF THE JEWS (Luk 23:38<\/span>).<\/p>\n

    c <\/strong> And one of the evildoers who were hanged, railed on Him, saying, “Are you not the Christ (Messiah)? Save yourself and us” (Luk 23:39<\/span>).<\/p>\n

    b <\/strong> But the other answered, and rebuking him said, “Do you not even fear God, seeing you are in the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this man has done nothing wrong” (Luk 23:40-41<\/span>).<\/p>\n

    a <\/strong> And he said, “Jesus, remember me when you come in your Kingly Rule.” And He said to him, “Truly I say to you, Today you will be with me in Paradise” (Luk 23:42<\/span>).<\/p>\n

    Note that in ‘a’ Jesus prays for forgiveness for those who are doing this to Him, and in the parallel He assures the repentant evildoer of forgiveness. In ‘b’ the Jewish leaders (and possibly also the people) do not know what they are doing, and in the parallel the railing evildoer is informed that he does not know what he is doing. In ‘c’ the rulers and the soldiers scoff at Him, and in the parallel one evildoer scoffs at Him. And centrally in ‘d’ is the verdict of Rome, ‘This is the King of the Jews’.<\/p>\n

    Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

    Luk 23:34<\/span><\/em><\/strong>. <\/strong>Father, forgive them;<\/em><\/strong><\/strong> This is one of the most striking passages in the world. While they were actually crucifying our Lord, he seems to feel the injury which they did to their own souls, more than what they did to him, and to forget his own anguish in a concern for their salvation. Thus did the Lord Jesus Christ, though expiring by the tortures that he felt, give us an example of that benevolence which he has commanded us to practise; and with his last breath, as it were, breathed out at once a prayer and an apology for his executioners. The Roman soldiers, who were the immediateinstruments of his death, had indeed but little knowledge of him; and the Jews, who were the authors of it, through their obstinate prejudices, apprehended not who he was: for if they had known him, they would not have crucified the Lord of life and glory. <\/em>Instead of, They know not what they do, <\/em>some read, They know not what they are doing.<\/em> <\/p>\n

    Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

    DISCOURSE: 1586
    CHRIST INTERCEDING FOR HIS ENEMIES<\/strong><\/p>\n

    Luk 23:34<\/span>. Then said Jesus, Father, forgive them; for they know not what they do<\/em>.<\/p>\n

    AS one of the most essential qualifications for a due discharge of the priesthood was, a disposition to commiserate those who were ignorant<\/em> and out of the way [Note: Heb 5:1-2<\/span>.], so it was the express office of the priest to offer sacrifices for the errors<\/em> of the people [Note: Heb 9:7<\/span>.]. Our blessed Lord, who was our great High-Priest, shewed himself on all occasions, but more especially in the instance before us, abundantly qualified for the office he had undertaken; and, in the very hour that he offered himself a sacrifice for sin, he particularly pleaded the cause of those who ignorantly<\/em> crucified him as a malefactor [Note: See ver. 33.].<\/p>\n

    In discoursing on his words we shall shew,<\/p>\n

    I.<\/p>\n

    In what respects ignorance extenuates the guilt of rejecting Christ<\/p>\n

    There doubtless have been instances wherein men have known the Gospel, and yet refused subjection to it
    [The sin against the Holy Ghost seems evidently to include in it a wilful, deliberate, and contemptuous rejection of Christ in opposition to the clearest convictions of our own minds; and there is every reason to believe that this sin has often been committed: many also have sinned wilfully<\/em> after they had received the knowledge of the truth [Note: Heb 10:26<\/span>.], and have so fallen away, as never afterwards to be renewed unto repentance [Note: Heb 6:4-6<\/span>.]: from whence it is evident that all<\/em> contempt of the Gospel does not proceed from ignorance.]<\/p>\n

    Yet, generally speaking, a rejection of Christ arises from an ignorance of his true character
    [This was certainly the case with respect to those who crucified our Lord: the prejudices of their education, together with the mean appearance of our Lord, blinded their eyes, so that they knew not how to acknowledge him as their Messiah. This our Lord himself confessed [Note: The text.]; St. Peter also declared the same [Note: Act 3:17<\/span>.]; and St. Paul expressly says that, if they had known him, they would not have crucified the Lord of glory [Note: 1Co 2:8<\/span>.].<\/p>\n

    And is it not the same with respect to us?<\/em> Would the profane<\/em> person scoff at the followers of the blessed Jesus, or neglect to seek an interest in him, if he knew what a gracious, merciful, loving, and adorable Being he despised [Note: Joh 16:3<\/span>.]? Or would the self-righteous moralist<\/em> feel such reluctance to submit to the Gospel, if he had any just conceptions of the suitableness and excellency of that salvation which it offered to him? Surely, however this might happen on some occasions, we cannot conceive that it should be a general, or even a common, practice.]<\/p>\n

    This view of mens conduct certainly extenuates their guilt in rejecting Christ
    [We must not imagine that ignorance is a sufficient excuse<\/em> for sin: for the very petition in the text intimates that, notwithstanding the murderers of Christ knew not what they did, they contracted guilt, and needed forgiveness: and in other passages of Scripture it is said, that men perish for lack of knowledge [Note: Hos 4:6<\/span>.]; that Christ will take vengeance on them for their ignorance [Note: 2Th 1:8<\/span>.]; and that he who formed them will shew them no favour [Note: Isa 27:11<\/span>.].<\/p>\n

    But though ignorance cannot remove, it certainly extenuates<\/em>, our guilt. The more opportunities of information any persons had, the more guilt they contracted in rejecting the truth; on which account our Lords hearers were altogether inexcusable [Note: Joh 15:22<\/span>.], and were involved in deeper guilt than even Sodom and Gomorrha [Note: Mat 10:15<\/span>.]. On the other hand, the less light any one had in his mind, the less was the malignity of his offence. St. Paul tells us that this was, in a measure, the ground<\/em> of his obtaining mercy [Note: 1Ti 1:13<\/span>.]; for that, if he had persecuted Christ as he did, and at the same time been aware of what he was doing, he would have been almost beyond the reach of mercy. And we are informed that in the final judgment the sentence denounced against the impenitent and unbelieving, will be proportioned to the light and knowledge against which they had sinned; the servant that knew not his Lords will, will be beaten with few stripes, while he who knowingly disobeyed it will be beaten with many stripes [Note: Luk 12:47-48<\/span>.].<\/p>\n

    The reason of this is evident; for an ignorant rejection of Christ will consist with a desire to please God [Note: Act 26:9<\/span>. Joh 16:2<\/span>.]: whereas that rejection of him that militates against the clear convictions of our own mind argues a rooted love of sin, and an inveterate hatred to God and his Christ [Note: Joh 15:23<\/span>.]. While therefore the latter is a sin unto death [Note: 1Jn 5:16<\/span>.], and a sure forerunner of perdition [Note: Joh 3:19<\/span>. Heb 10:39<\/span>.], the former may be repented of and forgiven.]<\/p>\n

    But, however true this statement may be, we cannot but admire,<\/p>\n

    II.<\/p>\n

    The wonderful love of Christ in urging this plea on behalf of his murderers<\/p>\n

    In contemplating this part of our subject, let us consider,<\/p>\n

    1.<\/p>\n

    What his conduct was towards his murderers<\/p>\n

    [Justly might he have aggravated the guilt of his murderers, and said, These are they among whom I have wrought all my miracles; and multitudes of them have experienced my power to heal: yet this is the way in which they requite all my kindness: I desire therefore, O my Father, that thou wouldest vindicate my cause, and execute upon them some signal vengeance as thou hast on others, whose guilt was infinitely less than theirs. Let the earth open to swallow them up, or lightning descend from heaven to consume them, or fire and brimstone be rained down upon them, or an angel slay hundreds of thousands of them in an instant. He might at least have said, as the martyr Zechariah did in similar circumstances, The Lord look upon it and requite it [Note: 2Ch 24:22<\/span>.]. But instead of this, he prayed that they might be forgiven: he sought out the only extenuating circumstance that, could be thought of, and urged it as a plea on their behalf. This was a conduct truly astonishing, and worthy of an incarnate God.]<\/p>\n

    2.<\/p>\n

    The wonderful love displayed in it<\/p>\n

    [Suppose he had at such a time been praying for his friends, it would have argued most unbounded love; but to be praying for his enemies! to plead the cause of those who by their clamours had compelled his judge to deliver him up into their hands, and to be imploring the richest mercies for those who were loading him with all manner of insults and indignities! What love was this! that in the midst of his agonies he should lose all sense of the injuries he was receiving, and, without a murmuring or vindictive word, should occupy himself wholly about the welfare of his enemies, dreading nothing so much as their ruin, and desiring nothing so much as to have them partakers of his glory! Well might the Apostle call this, a love that passeth knowledge [Note: Eph 3:19<\/span>.].]<\/p>\n

    To improve this subject, let us reflect,
    1.<\/p>\n

    How earnest we should be in seeking knowledge<\/p>\n

    [Some might be ready to conclude that, if ignorance is an extenuation of guilt, it were safer and better to continue ignorant. But let us not mistake; it is not wilful ignorance that is to be considered in this view, but that ignorance which is unavoidable, or, at least, unintentional. Besides, ignorance is sure to keep us from Christ, and consequently to bring us into condemnation: and it will be a poor consolation to a damned soul that its guilt was not of the most aggravated kind. There is no way of escaping condemnation but by believing in Christ; and we cannot believe in him unless we know him: therefore we must seek divine instruction as the only means of everlasting salvation. This is the declaration of God himself [Note: Joh 17:3<\/span>.]: the Lord grant that we may ponder it in our minds, and be regulated by it in our lives!]<\/p>\n

    2.<\/p>\n

    What encouragement we have to pray for mercy<\/p>\n

    [Never were more atrocious sinners on the face on the earth that those for whom Christ prayed: nor was any prayer ever more signally answered than that he offered for them: for no less than three thousand of those very people were forgiven in an instant, and adopted into the family of God. It was in answer to that prayer that the very blood which they had profanely desired to be upon themselves and upon their children [Note: Mat 27:25<\/span>.] in a way of judgment, came upon them in a way of mercy, and cleansed them from the guilt of shedding it. Who then amongst us<\/em> need despair of mercy? If Christ interceded so for persons in the very act of crucifying the Lord of glory, will he not intercede for mourning penitents? If he obtained mercy for those who rejected him, will he not much more for those who desire to be found in him? Let us not despond, but carry all our iniquities to him, that they may be cleansed by his atoning blood, and be forgiven through his prevailing intercession.]<\/p>\n

    3.<\/p>\n

    What obligation lies upon us to forgive one another<\/p>\n

    [The generality, when injured, are ready to search out every possible aggravation, in order to lower their adversary in the estimation of others, and to justify their own resentment against him. But how differently did Jesus act! Yet he suffered for us, leaving us an example that we should follow his steps [Note: 1Pe 2:21<\/span>.]. Let us then cultivate a forgiving spirit, yea, even towards those whose malice is most inveterate, and whose conduct towards us is most injurious. It was thus that Paul [Note: 1Co 4:12-13<\/span>.] and Stephen [Note: Act 7:60<\/span>.] trod in their Masters steps: and thus must we, if we would find mercy at his hands in the day of judgment [Note: Mat 18:35<\/span>.]. The express command of Jesus to every one of us is, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you [Note: Mat 5:44<\/span>.]. And indeed, if we do not exercise this disposition, we cannot repeat the Lords Prayer without praying for our own damnation [Note: Mat 6:12<\/span>; Mat 6:14-15<\/span>.]. Let us therefore be kind one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven us [Note: Eph 4:32<\/span>.].]<\/p>\n<\/p>\n


    <\/strong><\/p>\n

    Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

    “Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.”<\/p>\n<\/p>\n

    For the cries of Jesus on the cross, see the whole collected into one view. Joh 19:30<\/span> .<\/p>\n

    Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

    34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. <\/p>\n<\/p>\n

    <\/strong><\/p>\n

    Ver. 34. Father, forgive them<\/strong> ] See the sweet mercy of Christ, mindful and careful of his enemies when the pains of hell had taken hold of him, and they, like so many breathing devils, were tormenting him. Pendebat et tamen petebat, <\/em> saith Augustine. He was slain by them, and yet he begged for them. <\/p>\n

    Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

    34.<\/strong> ] Spoken apparently during the act of the crucifixion<\/em> , or immediately that the crosses were set up. Now first, in the fullest sense, from the wounds in His Hands and Feet, is His Blood shed, <\/strong> ( Mat 26:28 ), and He inaugurates His intercessional office by a prayer for His murderers, <\/strong> . This also is a fulfilment of Scripture, Isa 53:12<\/span> ; where the contents of our Luk 23:33-34 are remarkably pointed out.<\/p>\n

    His teaching<\/em> ended at Luk 23:31<\/span> . His High-Priesthood<\/em> is now begun. His first three sayings on the Cross are for others:<\/em> see Luk 23:43<\/span> : Joh 19:26-27<\/span> .<\/p>\n

    <\/strong> ] He is the Son of God<\/em> , and He speaks in the fulness of this covenant relation. : it is not merely a prayer<\/em> but the<\/em> prayer of the Great Intercessor, which is always heard. Notice that though on the Cross, there is no alienation, no wrath of condemnation, between the Father and the Son.<\/p>\n

    <\/strong> who are here intended?<\/em> Doubtless, first and directly, the four soldiers<\/em> , whose work it had been to crucify Him. The <\/strong> points directly at this: and it is surely a mistake to suppose that they wanted no forgiveness<\/em> , because they were merely doing their duty<\/em> . Stier remarks, “This is only a misleading fallacy, for they were sinners even as others, and their obedient and unsuspecting performance of their duty was not without a sinful pleasure in doing it, or at all events formed part of their entire standing as sinners, included in that sin of the world<\/em> , to which the Lord here ascribes His Crucifixion” (vi. 403, edn. 2). But not only to them<\/em> , but to them as the representatives of that sin of the world, does this prayer apply. The nominative to <\/strong> is mankind<\/em> , the Jewish nation, as the next moving agent in His death, but all of us, inasmuch as for our sins He was bruised.<\/p>\n

    <\/strong> ,<\/strong> primarily, as before, spoken of the soldiers<\/em> , then of the council<\/em> , who delivered Him up, see Joh 11:49<\/span> , <\/strong> , then of all<\/em> , whose sin is from lack of knowledge of the truth, of what sin is<\/em> , and what it has done<\/em> even the crucifixion of the Lord. But certainly from this intercession is excluded that one sin<\/em> strikingly brought out by the passage thus cited as committed by him who said it, viz. Caiaphas, and hinted at again by our Lord, Joh 19:11 and perhaps also by the awful answer Mat 26:64<\/span> , <\/strong> ‘thou saidst<\/em> it’ viz. in prophecy, Joh 11:49<\/span> ; see also Mat 26:25<\/span> , and on the sin alluded to, Mat 12:31<\/span> ; 1Jn 5:16<\/span> .<\/p>\n

    Observe that between the two members of this prayer lies the work of the Spirit leading to repentance the prayer that they may have their eyes opened, and know<\/em> what they have done: which is the necessary subjective condition of forgiveness of sins, see 2Ti 2:25-26<\/span> .<\/p>\n

    Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

    Luk 23:34<\/span> . , etc.: a prayer altogether true to the spirit of Jesus, therefore, though reported by Lk. alone, intrinsically credible. It is with sincere regret that one is compelled, by its omission in important MSS., to regard its genuineness as subject to a certain amount of doubt. In favour of it is its conformity with the whole aim of Lk. in his Gospel, which is to exhibit the graciousness of Jesus. , etc., and parting His garments they cast lots = they divided His garments by casting lots.<\/p>\n

    Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

    Father. See App-98. <\/p>\n

    forgive them. The last of eight recorded occasions of prayer in Luke. See note on Luk 3:21, and compare Mat 27:46 for the last “seven words” on the cross. Compare Isa 53:12. <\/p>\n

    know. Greek. oida. App-1. Luk 3:2, Luk 3:11. <\/p>\n

    not. Greek. ou. App-105. <\/p>\n

    do = are doing. Compare Act 3:17. 1Co 2:8. <\/p>\n

    Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

    34.] Spoken apparently during the act of the crucifixion, or immediately that the crosses were set up. Now first, in the fullest sense, from the wounds in His Hands and Feet, is His Blood shed, (Mat 26:28), and He inaugurates His intercessional office by a prayer for His murderers,- . This also is a fulfilment of Scripture, Isa 53:12;-where the contents of our Luk 23:33-34 are remarkably pointed out.<\/p>\n

    His teaching ended at Luk 23:31. His High-Priesthood is now begun. His first three sayings on the Cross are for others: see Luk 23:43 : Joh 19:26-27.<\/p>\n

    ] He is the Son of God, and He speaks in the fulness of this covenant relation. :-it is not merely a prayer-but the prayer of the Great Intercessor, which is always heard. Notice that though on the Cross, there is no alienation, no wrath of condemnation, between the Father and the Son.<\/p>\n

    -who are here intended? Doubtless, first and directly, the four soldiers, whose work it had been to crucify Him. The points directly at this: and it is surely a mistake to suppose that they wanted no forgiveness, because they were merely doing their duty. Stier remarks, This is only a misleading fallacy, for they were sinners even as others, and their obedient and unsuspecting performance of their duty was not without a sinful pleasure in doing it, or at all events formed part of their entire standing as sinners, included in that sin of the world, to which the Lord here ascribes His Crucifixion (vi. 403, edn. 2). But not only to them, but to them as the representatives of that sin of the world, does this prayer apply. The nominative to is -mankind,-the Jewish nation, as the next moving agent in His death,-but all of us, inasmuch as for our sins He was bruised.<\/p>\n

    , primarily, as before, spoken of the soldiers,-then of the council, who delivered Him up, see Joh 11:49, ,-then of all, whose sin is from lack of knowledge of the truth, of what sin is, and what it has done-even the crucifixion of the Lord. But certainly from this intercession is excluded that one sin-strikingly brought out by the passage thus cited as committed by him who said it, viz. Caiaphas, and hinted at again by our Lord, Joh 19:11-and perhaps also by the awful answer Mat 26:64, -thou saidst it-viz. in prophecy, Joh 11:49; see also Mat 26:25,-and on the sin alluded to, Mat 12:31; 1Jn 5:16.<\/p>\n

    Observe that between the two members of this prayer lies the work of the Spirit leading to repentance-the prayer that they may have their eyes opened, and know what they have done: which is the necessary subjective condition of forgiveness of sins, see 2Ti 2:25-26.<\/p>\n

    Fuente: The Greek Testament<\/b><\/i><\/h4>\n

    Luk 23:34. , said) This is the first utterance of Jesus Christ on the cross. There are in all seven such utterances to be drawn from the four Evangelists, no single one of whom has recorded them all. From this it is evident, that their four records are as it were four voices, which, joined together, form one symphony; and at one time single voices sound (solos), at another, two voices (duets), at another, three (trios), at another, all the voices together. The Saviour went through most of the ordeal on the cross in silence; but His seven utterances contain a recapitulation of the doctrine calculated to be of profit to us in our last hours. [It would not be unattended with profit to comp. with this the German hymn of the Author, composed on a particular occasion, beginning thus:-Mittler! alle Kraft der Worte, etc. It may be found in Sen. Urlspergeri Unterricht fr Kranke und Sterbende, Aug. Vind., 1756, p. 408, and in S. R. J. C. Storrii Gottgeheiligten Flmmlein, etc., Stuttg. 1755, p. 315.-E. B. For in these utterances He hag regard to both His enemies and a converted sinner, and His mother with His disciple, and His heavenly Father. These seven utterances may also be compared with the seven petitions in the Lords prayer. Even in the very order of the utterances, mysteries are hidden; and from it maybe illustrated the successive steps of every persecution, affliction, and conflict (agonis) of the Christian.-, Father) At the beginning, and at the close of His suffering on the cross, He calls upon God by the appellation, Father.-, forgive) Had He not uttered this prayer, the penalty might have begun at once, whilst this most atrocious crime was in the act of perpetration, as often happened in like cases in the time of Moses. The prayers of the Long-suffering One (or simply, the Sufferer) prevent the immediate execution of wrath, and obtain a full forgiveness for the time to come, as well as repentance [Act 5:31] for those who were about (i. e. willing) to accept it. [Who knows but that forgiveness and repentance were vouchsafed to the few soldiers who took charge of the crucifixion?-Harm., p. 563.]-, them) viz. those who were crucifying Him.-[ , what they do) They knew certainly that they were in the act of crucifying, but Who it was that they were crucifying, they knew not. And truly it was awful ignorance on their part; but if that ignorance had been removed, they would not have crucified the Lord of glory; nevertheless, even heavier guilt was incurred by him who sinned knowingly.-V. g.]<\/p>\n

    Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

    Father: Luk 23:47, Luk 23:48, Luk 6:27, Luk 6:28, Gen 50:17, Psa 106:16-23, Mat 5:44, Act 7:60, Rom 12:14, 1Co 4:12, 1Pe 2:20-23, 1Pe 3:9 <\/p>\n

    they know not: Luk 12:47, Luk 12:48, Joh 15:22-24, Joh 19:11, Act 3:17, 1Co 2:8, 1Ti 1:13 <\/p>\n

    And they: Psa 22:18, Mat 27:35, Mat 27:36, Mar 15:24, Joh 19:23, Joh 19:24 <\/p>\n

    Reciprocal: Gen 45:5 – be not grieved Exo 32:32 – if thou Num 12:13 – General Num 15:25 – forgiven them 2Sa 18:5 – Deal gently 1Ki 13:6 – besought Psa 109:4 – but I Pro 29:10 – but Isa 53:12 – made Mat 12:32 – whosoever Luk 9:56 – And Luk 12:10 – General Act 8:32 – opened Act 16:28 – cried Col 3:13 – forgiving 1Ti 2:8 – without 1Pe 2:23 – when he was<\/p>\n

    Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

    THE FIRST OF THE SEVEN WORDS<\/p>\n

    Father, forgive them; for they know not what they do.<\/p>\n

    Luk 23:34<\/p>\n

    The greatest fact in the whole world is sin; the greatest need in the whole world is forgiveness. But Christ needed not to pray for forgiveness for Himself; so He prays for our very greatest needforgiveness.<\/p>\n

    I. We come to church, and, kneeling underneath the Cross, we ask that the blood of the covenant may fall upon us, and we say devoutly what others said in derision, His blood be upon us and upon our children, for the blood of Jesus Christ cleanseth us from all sin. Mind that we never belong to a Christless Christianity or a bloodless gospel. What we need is forgiveness; we shall always need it to the very last breathPardon through the precious blood of Christ, as of a Lamb without blemish and without spot, verily ordained before the foundations of the world.<\/p>\n

    II. Yet there is a trouble that you feel.God forgives meyes, I believe in the forgiveness of sins. And yet, what troubles you? There is a trouble, your heart is not at rest. Why not? Because I cannot, I cannot, I cannot forgive myself. Though I may walk down from Calvary feeling forgiven, all my pride is clean gone out of me. The Roman soldiers needed forgiveness for crucifying Him. Well, we may crucify Him; we may be what the Apostle calls the enemies of the Cross of Christ; and we need forgiveness just the same. I wonder whether they ever forgave themselves for crucifying Him. Tradition says that they were all converted and saved. But I think the soldiers must have said to themselves, Can I ever forgive myself?<\/p>\n

    III. Our consolation is our Lords own excuse.We do not know what we do. When I did wrong I did not know it was so bad, but the Holy Ghost has convinced me of it. When I committed the sins I did not know how sinful I was, and I come under the Lords excuse. Plead Thou my cause, O Lord, with them that strive against me. I did not know what I know now. God forgive me. Let us hide ourselves right away in the Rock of Ages, for our only happiness must be in our Crucified Lord. Kind hearts are near us, yet every one has a limit to his kindness, but God has none. Mans forgiveness may be sweet, but Gods forgiveness is sweeter; yes, He stoops to give it, He lays forgiveness at our feet.<\/p>\n

    Rev. A. H. Stanton.<\/p>\n

    Illustration<\/p>\n

    The first act of Jesus in the recovery of man must be forgiveness. The first word to the soul must be, Thy sins are forgiven thee. Forgiveness is the beginning of the life of the soul with God. In vain we build on any act but this: and this is the act of God. Who can forgive sins, but God only? But that ye may know that the Son of Man hath power on earth to forgive sins, He saith unto the sick of the palsy, Arise, take up thy bed. All things in their places. Forgiveness comes first, the rest afterwardsremission of our sins, and all other benefits of His passion. <\/p>\n

    (SECOND OUTLINE)<\/p>\n

    IGNORANCE AND CRUELTY<\/p>\n

    They know not: that is why they are so cruel. It is ignorance that makes us cruel.<\/p>\n

    I. It is because of our sinful ignorance that we are so pitiless, so savage.It is when we pass responsibility about from one to the other, until no one knows exactly what is being done, that society shows itself cruel, without any check from a startled conscience or a sympathetic regret. War, for instance, some wicked war into which a nation plunges in a passion, is a crime done again and again by men who know not what they do. Surely if those home citizens who in the frenzy of some jealousy or crime have voted wildly for some needless war had themselves to witness and take part in the brutalities that follow, they would recoil from it. But the transference of responsibility enables it to happen. The man who voted says, I never knew it was so horrible as that; and the soldier who carries it out says, Under his orders it is right. And between them they know not what they do.<\/p>\n

    II. And not only in war, but in peace, society is always committing sins like this, trampling under foot the neglected, the forgotten, the despised, no one knows how nor why. The order passes. Those who give it do not see what is involved; those who receive it never know why it was given; and each is satisfied, and each is unaware of guilt. So it is that savage things are done in the gross, done in London to-day, done by a system of society to which you and I belong; brutalities which every single member of that society would never tolerate if he knew what he did. So Christs little ones, young children, are given over to shame and a curse; many led, slaughtered, doomed to inevitable sin by us. So the poor are driven under by the fierce pressure of relentless competition which we support, that when we see it enrages us.<\/p>\n

    Such a world of unknown guilt you and I carry about us every day. Recall the dreadful fact, though you cannot measure its reality. Pray to-day that your eyes may be opened a little to see what they do. And now, in humility and shame, confess how sorely we too need this first pleading of the Holy Martyr on our behalf: Father, forgive them; for they know not what they do.<\/p>\n

    Rev. Canon Scott Holland.<\/p>\n

    (THIRD OUTLINE)<\/p>\n

    THE UNKNOWN SINS OF OUR SOCIAL SYSTEM<\/p>\n

    In times of sorrow, of agony, what is it which most occupies our minds? Is it not ourselves? Who were those for whom Jesus so prayed? It was for the Roman soldiers, and it was because they knew not what they did.<\/p>\n

    I. The unknown sins of our social system.We want to realise one thing as we think of these words, that those sins that we are committing every day that we know not, need Gods forgiveness. We belong to a great social system. We know of it, we read of it, we say it is impossible for us in the fullest sense to be our brothers and our sisters neighbour; yet is it not trueI say it in no reproving sensethat quite unconsciously you and I are causing suffering to others? In our ordinary commercial transactions, in our ordinary business dealings, nay, in our social duties, in those things which occupy our everyday attention, in the very shopping that we do, are we quite certain that we are not causing others to sin? Are we not committing sin in ignorance, then? And is it because we cannot find out how our brothers and sisters are living? Is it because we cannot know, or because, too often, we say we have no time to inquire? Are we quite certain, for example, that the things which we buy have not been made in sweating dens, and caused suffering and anguish, that the very stitches which are sewn are not sewn with tears and almost with blood?<\/p>\n

    II. The practical lesson.If the Cross and Passion of our Blessed Lord means anything at all, it means something very practical, it means something which will touch our daily life to-morrow, which will send us forth to our daily work with a keener sense of our social responsibilities. So I ask each one to pray, Father, forgive me for the sins which I know not, for the things I have never inquired about, for the things I cannot inquire about; forgive me for these sins. I ask you to pray that God will forgive us all the suffering, all the sorrow, all the pain that, it may be, we have needlessly caused.<\/p>\n

    Rev. T. G. Longley.<\/p>\n

    (FOURTH OUTLINE)<\/p>\n

    TRUSTFUL, PERSEVERING, SELFLESS<\/p>\n

    If ever Gods cause seemed lost in this world, it was at the moment when the Cross of Jesus was uplifted; and yet that is the very moment when the Eternal Son lifts up His voice in prayer to Godprayer trustful, prayer persevering, prayer selfless.<\/p>\n

    I. By this wondrous prayer, uttered at such a moment, Jesus is the Helper of them that doubt.You find it hard to believe in the Providence, in the overruling care of God. But Christ would have us not confuse imagination with knowledge. Just as in science we know many things which we cannot imagine, chemical transformations which we cannot picture to ourselves, so it is with the doctrine of the Providence of God, which, though we cannot imagine, we know, we believe.<\/p>\n

    II. We must remember not to attempt a generalisation of Gods children.This world in which we live is not wholly given over to the powers of the enemy. Everywhere God has His own children. We must never give way to that faithless thought that God has forsaken the world, or that He has left Himself without witness.<\/p>\n

    III. And then we should always remember that much of the apparent forgetfulness of God which distresses, much of the sin and neglect that vexes our souls is, after all, due to ignorance. They know not what they do. We can put ourselves by the side of Jesus Christ, and thank and bless His gracious name that He has brought us relief in one of the most painful and fundamental doubts that can shake the soul.<\/p>\n

    (FIFTH OUTLINE)<\/p>\n

    THE SCOPE OF THE SAVIOURS PRAYER<\/p>\n

    Forgive them.<\/p>\n

    I. The scope of the prayer.We need not be at too great pains to ask who they arewhether the Roman soldiers, only ignorantly doing what they were told to do; or the Jews, who in ignorance were smiting themselves with a mortal blow; or Herod; or Pilate; or the false accusers, the religious leaders of the people and their priests. We need not limit the scope of our Saviours prayer to any one class, for the forgiveness of it is infinite. It is a prayer for the whole race of sinful men from the beginning to the end of the world.<\/p>\n

    II. The ground of the prayer.They know not what they do. That is in a measure true of all sin, and it is part of the wonderful love of Jesus that He takes it all into account. Let us reflect, however, that though we do not know the full horror of the sin we commit, we do know enough, if we only acted up to our lights, to be saved from committal thereof. We need to pray that our eyes may be opened, and that we may be forgiven our sins, not as we know them now, but as He knows them.<\/p>\n

    III. Forgive as we would be forgiven.To persist in unforgiveness is to set ourselves in direct antagonism to the will of Christ. We must repress our hatred of those who wrong us, our irritability with those who vex us. If there is one person, enemy or friend, against whom we cherish the thought I shall never forgive him, that thought stands between us and the Saviours forgiveness.<\/p>\n

    IV. And let us pray for those who sin in ignorance, that they may know.<\/p>\n

    Rev. Lionel G. B. J. Ford.<\/p>\n

    Illustration<\/p>\n

    How often men exclaim, Ill pay him out, Ill be level with him yet, He shant insult me for nothing, Ill put a spoke in his wheel. How often we cannot forgive at allas when Queen Elizabeth (if the tale be true) said to the Countess of Nottingham, who confessed that she had kept back the ring by which Essex pleaded for forgiveness, God may forgive you, but I cannot. I remember one edition of the story is that the Queen even shook the dying Countess in her bed as she said, God may forgive, but I never can. If you pray for a man sufficiently often, said William Law, and sufficiently fervently, and sufficiently in secret, you cannot but love that man, even were he Alexander the coppersmith. <\/p>\n

    (SIXTH OUTLINE)<\/p>\n

    TYPICAL WORDS OF CHRIST<\/p>\n

    Christ had not spoken under the tortures of the scourge. He had been dumb, as a lamb brought to the slaughter (Isa 53:7). But now He speaks, not in words of complaint or of anger, but of sweet forgivenessFather, forgive them.<\/p>\n

    I. The words are typical:<\/p>\n

    (a) Of His office; because He was Saviour and had come to obtain forgiveness for sinners (Act 5:31; Eph 4:32).<\/p>\n

    (b) Of the whole course of His life. Had he not constantly put aside and forgiven offences against Himself (Mat 12:32)? And made His ministry a constant scene of kindness and self-sacrifice (Mat 20:28), often to those who were ungrateful?<\/p>\n

    II. The Saviour is ever saying, Father, forgive them. He ever liveth to make intercession for us. The Cross is His mediatorial throne. When he ascended it, He began to intercedeHis first word is one of intercession; and so it has been ever since.<\/p>\n

    III. They know not what they do.<\/p>\n

    (a) They obeyed partly the orders of their stern discipline, partly (as in their cruel mocking and scourging of Jesus) they followed the impulse of savage and brutal natures, to torture whatever came helpless into their power. But they had no idea that they were putting to death the Lord of Glory.<\/p>\n

    (b) So with sinners. They (Heb 6:5) crucify the Son of God afresh by every sin. Do we think of that when we sin? Do we think what sin was to Jesus on Calvaryand what it is to Him when He sees it in His people now?<\/p>\n

    Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

    4<\/p>\n

    This ignorance of which Jesus speaks, applies to the Jews as well as the Gentiles (Act 3:17). Such ignorance, therefore, does not mean they were to be excused at that time regardless of any repentance on their part. In Act 2:23, Peter still held the murder of Jesus against this same people. But no forgiven sin is ever “remembered against” a person who has been forgiven. The meaning of the prayer of Jesus, therefore, is that even His murderers were to be given the same access to the benefits of His death that the rest of the world would have. That prayer was answered on the day of Pentecost when hundreds of them were promised “remission of sins” upon repentance and baptism (Act 2:38). Parted his raiment. (See Mat 27:35.)<\/p>\n

    Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

    Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. <\/p>\n

    [They cast lots.] They cast lots for his seamless coat, Joh 19:23-24. Moses is supposed to have ministered in such a garment: “In what kind of garment did Moses attend the seven days of consecration? In a white vestment. Rabh Cahnah saith, In a white vestment, wherein there was no seam.” The Gloss is, “The whole garment was made of one thread, and not as our clothes are, which have their sleeves sewed to the body with a seam.” But he gives a very senseless reason why his coat was without a seam; viz., to avoid the suspicion lest Moses should at any time hide any consecrated money within the seams of his coat.<\/p>\n

    Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n

    Luk 23:34. And Jesus said. During the act of crucifixion, as it would appear from the language which follows. This first of the seven words on the cross, preserved by Luke alone, is perhaps the one best adapted to draw all men unto Him when lifted up.<\/p>\n

    Father, forgive them. Even in the act of crucifixion He speaks as Son of God! And thus offering Himself, He also intercedes, performing His twofold priestly work. Comp. Isa 53:12 : He bore the sin of many, and made intercession for the transgressors. Them refers, first of all, to the four soldiers who actually crucified Him, since they are spoken of in all the other clauses. It is true they only obeyed orders; but Luk 23:36-37 show that they had a certain pleasure in their cruel duty. They acted as the agents, directly, of the Jewish rulers, in a wider sense, of the Jewish nation, and most widely and truly of mankind. All sinners conspired to nail Him there.<\/p>\n

    For they know not what they do. Comp. Act 3:17. This is the motive, not the ground, for forgiveness. Ignorance may diminish guilt, but does not remove it, else no prayer for forgiveness would be needed. It is one design of this record, showing us the forgiving love of our Lord as He died for the sins of men, to awaken in men, through the application of it by the Holy Spirit, a knowledge of what they do as sinners in nailing Him to the cross, that they may repent and be forgiven for His sake. The prayer is only for those who in some way help in the great crime. Those who deny that they are sinners deny that it is for them.The whole prayer is omitted in a few manuscripts, but it is regarded as genuine by all modem critics.<\/p>\n

    Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

    Christ had often preached the doctrine of forgiving enemies, and praying for them; he practises it here himself in a most exemplary manner. <\/p>\n

    Where note,<\/p>\n

    1. The mercy desired and prayed for; and that is, forgiveness.<\/p>\n

    2. The person desiring that mercy, Christ, the dying Jesus.<\/p>\n

    3. The persons for whom it is desired, his bloody murderers; Father, forgive them.<\/p>\n

    4. The argument used, or motive urged, to procure this mercy: Forgive them, for they know not what they do.<\/p>\n

    Learn hence,<\/p>\n

    1. That ignorance is the usual cause of enmity against Christ.<\/p>\n

    2. That there is forgiveness with God, for such as oppose, yea, persecute Christ out of ignorance.<\/p>\n

    That to forgive enemies, and to beg forgiveness for them, is an evidence of a Christ-like frame of Spirit; Father, forgive them: not that the gospel requires of us an insensibility of wrongs and injuries; that allows us a sense of offered evils though it forbids us to revenge them; yet the more tender our resentments are, the more excellent our forgiveness is: so that a forgiving spirit does not exclude a sense of injuries; but the sense of injuries graces the forgiveness of them: neither does the gospel require us, under the notion of forgiving injuries, to deliver up our rights and properties to the lusts of everyone that will invade them, but meekly to receive evil, and readily to return good.<\/p>\n

    Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

    CXXXIII. <\/p>\n

    THE CRUCIFIXION. <\/p>\n

    Subdivision B. <\/p>\n

    JESUS CRUCIFIED AND REVILED. HIS THREE <\/p>\n

    SAYINGS DURING FIRST THREE HOURS. <\/p>\n

    (Friday morning from 9 o’clock till noon.) <\/p>\n

    aMATT. XXVII. 35-44; bMARK XV. 24-32; cLUKE XXIII. 33-43; dJOHN XIX. 18-27. <\/p>\n

    b25 And it was the third hour, and cthere {d18 where} cthey crucified him. b27 And a38 Then are there crucified {bthey crucify} awith him dtwo others, cthe malefactors, arobbers, one on the right hand, and one {cthe other} on the {bhis} left. don either side one, and Jesus in the midst. [These were doubtless robbers of the class of Barabbas. They were those who, led on by fanatical patriotism, had become insurrectionists and then outlaws. Large numbers of them were crucified during the Jewish wars (Jos. Wars, xiii. 2. 3). These two may have been crucified at this time for convenience’ sake, but the fact that Jesus was placed between them suggests that they were crucified with him to heighten his shame and indignity. For, though Pilate had no personal ill will toward Jesus, he wished to show contempt for Judah’s King.] c34 And Jesus said, Father, forgive them; for they know not what they do. [Our Lord’s prayer here reminds us of the word at Isa 53:12. It accords with his own teachings ( Mat 5:44), and it was echoed by Stephen ( Act 7:59, Act 7:60). Peter and Paul both speak of the Jewish ignorance ( Act 3:17, 1Co 2:8). Ignorance mitigates, but does not excuse, crime.] b24 And they crucify him, d23 The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part [A quaternion or band of four soldiers did the work of the actual crucifixion. The Roman law awarded them the garments of the condemned as their perquisites]; band part {aparted cparting} bhis garments among them, casting {cthey cast} lots. [725] bupon them, what each should take. [The sandals, girdle, outer robe, head-dress, etc., of Jesus were divided into four parts and lots were cast of the parts.] dand also the coat: now the coat was without seam, woven from the top throughout. [This was the tunic or undergarment. It reached from the shoulders to the knees. Ordinarily it was in two pieces, which were fastened at the shoulders by clasps; but Josephus tells us that the tunic of the high priest was an exception to this rule, being woven without seam (Ant. iii. 7. 4). Thus in dividing the Lord’s garments, they found a suggestion of his high priesthood.] 24 They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my garments among them, And upon my vesture did they cast lots. [See Psa 22:18.] 25 These things therefore the soldiers did. [Even their small part was the subject of minute prophecy.] a36 and they sat and watched him there. [They were on guard to prevent any attempt at rescue.] d19 And Pilate wrote a title also, and put it on the cross. cover him, a37 And they set up over his head bthe {ca} superscription bof his accusation written, aAnd there was written, cTHIS IS aJESUS dOF NAZARETH, bTHE KING OF THE JEWS. [It was a well-established Roman custom to thus place a writing above the heads of the crucified to indicate the cause for which they died. Pilate writes the accusation so as to clear his own skirts before Csar and so as to show his contempt for the Jewish people. They had forced him to crucify an innocent man, and he retaliates by giving to that man the title which his enemies accused him of professing.] d20 This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek. [These three languages were respectively those of religion, law and philosophy; but Pilate made use of them because all three were spoken by people then in Jerusalem.] 21 The chief priests of the Jews therefore said to [726] Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written. [The rulers smarted under this title which Pilate had tauntingly written. They had insisted that Jesus’ kingship was dangerous enough to justify his crucifixion; but now (if politically and temporally interpreted) they admit that his kingship was an idle claim, a mere matter of words.] c35 And the people stood beholding. [The scene had an awful fascination which they could not resist.] a39 And they that passed by [Jesus was evidently crucified near the highway] railed on him, wagging their heads, 40 and saying, bHa! Thou that destroyest the temple, and buildest it in three days, 30 save thyself, aif thou art the Son of God, band come down from the cross. 31 In like manner also the chief priests cAnd the rulers also scoffed at him, bmocking him among themselves with the scribes aand elders, said, {csaying,} He saved others; bhimself he cannot save. clet him save himself, if this is the Christ of God, his chosen. aHe is the King of Israel; let him now come down from the cross, and we will believe on him. b32 Let the Christ, the King of Israel, now come down from the cross, that we may see and believe. a43 He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God. c36 And the soldiers also mocked him, coming to him, offering him vinegar, 37 and saying, If thou art the King of the Jews, save thyself. [Thus one and all unite in mocking Jesus, using both word and gesture. They bring forth echoes from the trial of Jesus and take other incidents from his life, little dreaming the deep significance of what they utter. They reminded Jesus of his words about destroying the temple, when they were committing that very act. They speak of his building it again when Jesus was about to die that he might rise. They taunt him with saving others, yet being unable to save himself, which is the great truth of the atonement which the Lord [727] was then making. They promised to believe if he will come down from the cross, yet his being lifted upon the cross was the very act which would convince them– Joh 8:28.] a44 And the robbers also that were crucified with him breproached him. acast upon him the same reproach. c39 And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? save thyself and us. 40 But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? 41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. 42 And he said, Jesus, remember me when thou comest in thy kingdom. 43 And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise. [It seems that at first both robbers reviled Christ, but one repenting spoke in his favor and prayed to him. It is not likely that this robber had any conception of the spiritual kingdom of Jesus, but he somehow arrived at the conclusion that Jesus was the Messiah, and would come into his kingdom despite his crucifixion. Jesus answered his prayer by a solemn promise that they would, that day, be together in that portion of the invisible world where those who are accepted of God await the resurrection. Many thoughtlessly make this dying robber the model of death-bed repentance, arguing that others may also be saved in this irregular manner. But Christ had not yet died, and the new testament or covenant was not sealed. Jesus then could change its terms to suit the occasion. It is therefore no evidence whatever that after his death and in his present glorified state our Lord will in any way change the covenant so as to do away with a single one of the terms required for obtaining remission of sins ( Heb 9:15-18). Moreover, the example of the penitent robber is a difficult one to follow; he professed faith in Christ and his kingdom when there was no other voice in the whole wide world willing to do such a thing. Any one having such a faith in Christ will not put off his confession until the hour of [728] death.] dBut there were standing by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. [For comment on these four women, see note on Joh 2:4). Thus he cut her off from all parental authority over him. In this last hour our Lord bestows upon his helpless mother the disciple whom he loved, who was then in the flower of his manhood. All of Christ’s disciples are thus appointed by him protectors of the helpless, but few recognize the behest as John did.]<\/p>\n

    [FFG 725-729]<\/p>\n

    Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

    23:34 {10} Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.<\/p>\n

    (10) Christ, in praying for his enemies, shows that he is both the Sacrifice and the Priest.<\/p>\n

    Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

    In contrast to the hate and rejection expressed in crucifixion (cf. Psa 22:6-8), Jesus manifested love and forgiveness for those who crucified Him. He prayed for them basing His petition for mercy on their ignorance even though at the same time they were stealing His garments in fulfillment of prophecy (Psa 22:18). Luke’s inclusion of Jesus’ prayer for His executioners harmonizes with his emphasis on Jesus offering grace and forgiveness to sinners (cf. Luk 7:40-43; Luk 19:10). If Jesus had had any sins of His own to confess, this would have been the time to do so. He did not, so He prayed for other sinners instead. Stephen followed Jesus’ good example here when he died at the hands of his persecutors (Act 7:60). Luke may have wanted his readers to see Jesus’ act as a good model for disciples.<\/p>\n

    Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

    Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. 34. Father, forgive them ] Isa 53:12, “He bare the sins of many, and made intercession for the transgressors.” These words were probably uttered at the terrible moment when the Sufferer was outstretched upon … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:34”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25951","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25951","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25951"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25951\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25951"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25951"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25951"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}