Luke 23:32
And there were also two other, malefactors, led with him to be put to death.
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Luke 23:32-34. There were also two other malefactors — This should rather be rendered, Two others, who were malefactors, were also led with him to be put to death. The distinction between Jesus and the malefactors is remarkably preserved in the next verse. And when they were come to the place called Calvary — See on Matthew 27:33, and Mark 15:22; there they crucified him — That is, nailed him to the cross; and the malefactors, one on the right hand, and the other on the left — So that he was in the midst of two thieves, as if he had been the greatest criminal of the three. Thus he was not only treated as a transgressor, but numbered with them, and exhibited as the worst of them. Then said Jesus — Our Lord passed most of the time on the cross in silence; yet seven sentences, which he spake thereon, are recorded by the four evangelists, though no one evangelist has recorded them all. Hence it appears that the four gospels are, as it were, four parts, which, joined together, make one symphony: sometimes one of these only sounds; sometimes two or three; sometimes all sound together. Father — So he speaks, both at the beginning and at the end of his sufferings on the cross; forgive them — How striking is this passage! He made no manner of resistance to the cruel violence of his enemies; nor did he revile them, even when they were distorting his limbs, as on a rack; nay, on the contrary, even while they were actually nailing him to the cross, he seems to feel the injury they did to their own souls, more than the wounds which they gave him; and, as it were, to forget his own anguish, out of a concern for their salvation! In the midst of the agonies which he suffered, he pours out a compassionate prayer for those that were imbruing their hands in his blood, pleading the only excuse which the most extensive charity could suggest; Father, forgive them; for they know not what they do — Thus did our Lord Jesus, though expiring by the tortures which he felt, give us an example of that benevolence which he hath commanded us to practise; and breathe out at once a prayer and an apology for his executioners. The Roman soldiers, who were the immediate instruments 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 glory, 1 Corinthians 2:8. And how eminently was this prayer of Christ heard! It procured forgiveness for all that were, or afterward became, penitent, and a suspension of vengeance even for the impenitent. And they parted his raiment, &c. — See on Matthew 27:35-36.23:32-43 As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardened to the last. No troubles of themselves will change a wicked heart. The other was softened at the last: he was snatched as a brand out of the burning, and made a monument of Divine mercy. This gives no encouragement to any to put off repentance to their death-beds, or to hope that they shall then find mercy. It is certain that true repentance is never too late; but it is as certain that late repentance is seldom true. None can be sure they shall have time to repent at death, but every man may be sure he cannot have the advantages this penitent thief had. We shall see the case to be singular, if we observe the uncommon effects of God's grace upon this man. He reproved the other for railing on Christ. He owned that he deserved what was done to him. He believed Jesus to have suffered wrongfully. Observe his faith in this prayer. Christ was in the depth of disgrace, suffering as a deceiver, and not delivered by his Father. He made this profession before the wonders were displayed which put honour on Christ's sufferings, and startled the centurion. He believed in a life to come, and desired to be happy in that life; not like the other thief, to be only saved from the cross. Observe his humility in this prayer. All his request is, Lord, remember me; quite referring it to Jesus in what way to remember him. Thus he was humbled in true repentance, and he brought forth all the fruits for repentance his circumstances would admit. Christ upon the cross, is gracious like Christ upon the throne. Though he was in the greatest struggle and agony, yet he had pity for a poor penitent. By this act of grace we are to understand that Jesus Christ died to open the kingdom of heaven to all penitent, obedient believers. It is a single instance in Scripture; it should teach us to despair of none, and that none should despair of themselves; but lest it should be abused, it is contrasted with the awful state of the other thief, who died hardened in unbelief, though a crucified Saviour was so near him. Be sure that in general men die as they live.See the notes at Matthew 27:35, Matthew 27:38. Lu 23:32-38, 44-46. Crucifixion and Death of the Lord Jesus.

(See on [1738]Joh 19:17-30).

Ver. 32,33. Mark saith here, The scripture was fulfilled, which saith, And he was numbered with the transgressors. We met with this before, both in Matthew and Mark. See Poole on "Matthew 27:33", See Poole on "Matthew 27:38". See Poole on "Mark 15:27", See Poole on "Mark 15:28". And there were also two other malefactors,.... Not that Christ was one, though indeed he was looked upon and treated as one by the Jews; but as the words may be read, there were also two others that were malefactors; really such, two thieves, who had been guilty of theft and robbery, and were condemned to die: and these were led with him; for the greater ignominy and reproach of Christ, that it might be thought he was equally a malefactor, and as deserving of death as they:

to be put to death; the death of the cross, which was the death the Romans put slaves, thieves, and robbers, and the worst and basest of men to.

And there were also two other, malefactors, led with him to be put to death.
Luke 23:32. ἕτεροι δύο κακοῦργοι, other two malefactors, as if Jesus was one also. But this is not meant. “It is a negligent construction, common to all languages, and not liable to be misunderstood,” remarks Field (Ot. Nor.), who gives an example from the Communion service. “If he require further comfort or counsel let him come to me, or to some other discreet and learned minister of God’s word.” If κακοῦργοι were meant to include Jesus it would be used in reference to what men thought, δοξαστικῶς (Kypke) = Proverbs tali habitus in reference to Jesus (Kuinoel). On this use of ἕτερος and ἄλλος, vide Winer, p. 665.32. two other] Perhaps followers of the released Barabbas. They were not ‘thieves,’ but ‘robbers’ or ‘brigands,’ and this name was not undeservedly given to some of the wild bands which refused Roman authority. See Isaiah 53:9.

malefactors] Kakourgoi. The same English word is used in John 18:30, where it is literally “doing evil.”Luke 23:32. Ἕτεροι, others) among whom (as though He were a ‘malefactor’ like them) Jesus was reckoned. Comp. Luke 23:39; and Acts 27:1 (“Paul and certain other prisoners”). Yet the Greek ἕτεροι is more honourable to Him than ἄλλοι would be: for the former more expresses the idea of a difference and dissimilarity between Him and them.—κακοῦργοι) Construe this, not with ἕτεροι, but with δύο [“two others; namely, two malefactors”] (comp. Luke 23:33; Luke 23:41, where they are contradistinguished from Him).Verse 32. - And there were also two other, malefactors, led with him to be put to death. Many commentators suppose that these, were companions of that Bar-Abbas the robber who had just been released. They were not ordinary thieves, but belonged to those companies of brigands, or revolted Jews, which in those troublous times were so numerous in Palestine. Two other

The possible omission of a comma before malefactors in the A. V. might make a very awkward and unpleasant statement. Better Rev., two others, malefactors.

Put to death (ἀναιρεθῆναι)

Lit., to take up and carry away; so that the Greek idiom answers to our taken off. So Shakspeare:

"The deep damnation of his taking off."

Macbeth, i., 7.

"Let her who would be rid of him, devise

His speedy taking off."

Lear, v., 1.

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