Jesus was forgiving on the cross

JESUS WAS FORGIVING ON THE CROSS
EDITED BY GLENN PEASE
Luke 23:34 34Jesussaid, "Father, forgivethem, for
they do not know what they are doing." And they
dividedup his clothes by casting lots.
BIBLEHUB RESOURCES
Magnanimity An Attainment
Luke 23:34
W. Clarkson
Then said Jesus, Father, forgive them; for they know not what they do. When
- at what particular point did he say that? It is commonly believed that he
uttered this most gracious prayerjust at the time of the actual crucifixion.
Just when the nails were driven into those hands, the hands that had
constantly been employed in some ministry of mercy; into those feet that had
been continually carrying him on some errand of kindness; or just when the
heavy cross, with its suffering Victim fastenedupon it, had been driven into
the ground with unpitying violence; - just then, at the moment of most
excruciating pain and of intolerable shame, he opened his lips to pray for
mercy on his executioners. We have here -
I. A RARE INSTANCE OF HUMAN MAGNANIMITY.

1. Conscious,not only of perfectinnocence, but of the purest and even the
loftiest aims, Jesus Christ found himself not only unrewarded and
unappreciated, but misunderstood, ill treated, condemned on a totally false
charge, sentencedto the most cruel and shameful death a man could die.
What wonder if, under those conditions, all the kindliness of his nature had
turned to sourness ofspirit!
2. At this very moment he was the object of the most heartless cruelty man
could inflict, and must have been suffering pain of body and of mind that was
literally agonizing.
3. At such a time, and under such treatment, he forgets himself to remember
the guilt of those who were so shamefully wronging him.
4. Insteadof entertaining any feeling of resentment, he desired that they might
be forgiven their wrong-doing.
5. He did not haughtily and contemptuously decline to condemn them; he did
not hardly and reluctantly forgive them; he found for them a generous
extenuation; he sincerelyprayed his heavenly Father to forgive them. Human
magnanimity could hardly go further than that.
II. A BEAUTIFUL EXAMPLE OF HIS OWN LOFTY DOCTRINE. Whenin
his greatsermon, (Matthew 5-7.)he said, "Love your enemies... pray for them
which despitefully use and persecute you, that ye may be the children of your
Father which is in heaven," he urged upon us to cherishand to illustrate the
loftiest virtue on the highest grounds. This he now beautifully, perfectly
exemplified. He was literally and truly praying for those who were using him

despitefully, As the greatestgeneralsandcaptains have proudly and
honourably claimed that they "neverbade men do that which they were not
willing to do themselves," so this our glorious Leader, he who came to be the
"Leaderand Perfecterofthe faith" (Hebrews 12:2: Alford), never desiredof
us any virtue or grace whichhe did not possessanddid not himself adorn. He
could and did sayto his disciples, not only," Go thither in the way of
righteousness,"but also, "Follow me in every path of purity and love." We
may well love our enemies, and pray for those who despitefully use us, that we
may be the children of our Fatherin heaven, and that we may be followers of
our patient, magnanimous Master. And it is here, truly, that we have -
III. A CHALLENGE TO A GREAT ATTAINMENT.
1. To pray sincerelyfor those who do us wrong is one of the very highest
points, if not actually the very loftiest, of human magnanimity. To dismiss all
vindictive purpose, all resentful thought; to look at our enemy's procedure in
a kindly light, and to take, as Christ did here, a generous view of it; to cherish
a positive wish for his good;to put this wish into action, into prayer; - by these
stages we reachthe summit of nobility.
2. This is an attainment we should sedulously and devoutly pursue. There are
those of noble nature, men and womenwhom God endows with a most
"excellentspirit," to whom this may be plain and easy;to them it is not a
steepascentto be laboriously climbed, but a gentle slope along which they can
walk without difficulty. But to most men it is an attainment and not an
endowment. It is an attainment which ban only be securedby earnestand
continued cultivation. But we have for this great end the most effectual
means:

(1) the realization of the nearpresence of God, and the knowledge ofhis
Divine approval;
(2) the sense that when we succeedwe win the greatestofall victories;
(3) the efficacyof prayer - its subjective influence, and the aid which it brings
us from above;
(4) the inspiration of our Lord's example, and that of his most faithful
followers (Acts 7:60; 2 Timothy 4:16). - C.
Biblical Illustrator
Father, forgive them, for they know not.
Luke 23:34
The unknown depths of sin
P. Cooke.
I. HOW DO SINNERS COMEAT THEIR NOTION THAT SIN IS SO
TRIFLING AN AFFAIR?
1. 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 ofa very evil intention.
2. Many derive their limited views of their sins from their meagre conceptions
of the Divine law.

3. Others erecta bar to conviction of personalguilt out of materials taken
from infirmities incident to human nature.
4. Others diminish their conceptions oftheir guilt, by comparing themselves
with greatersinners.
5. Sin appears very different according to the different light and
circumstances in which it is seen.
6. Again, delay of punishment goes to confirm men in the opinion that sin is a
trifle.
II. THAT THEIR VIEWS OF SIN ARE EXCEEDINGLYLIMITED, OR
THAT SIN IS QUITE ANOTHER THING IN FACT, FROM WHAT IT IS
IN THE SINNER'S ESTIMATION.
1. It is very different in its effects from what they esteemit.
2. Sin is very different if we considerthe state of heart which gives birth to it.
3. The costly expiation for sin shows it to be no trifle.
4. The retributions of eternity will make sin to appear quite another thing
from what it is here esteemed.

(P. Cooke.)
Prayer for a murderer
JosephRobbins was a bridge watchman on a railway. He was murdered by a
neighbour who wantedto gethis money. The murderer was caughtdirectly
after. During the trial he made this confessionin open court: — "I knew that
Robbins had just receivedhis month's wages, andI resolvedto 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.'Iwas horrified; I did not
dare to enter the house. I couldn't touch that man's money. Insteadof this, I
turned and ran away, I knew not whither. His words have haunted me ever
since."
Christ's pardoning mercy
SenorCastelar.
"Godis great in Sinai. The thunders precede Him, the lightnings attend Him,
the earth trembles, the mountains fall in fragments. But there is a greaterGod
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 religionof
power, but greateris the religion of love. Greatis the religion of implacable
justice, but greateris the religion of pardoning mercy."
(Senor Castelar.)
The first word of the dying Jesus

A Stucker.
Let the first word of the dying Jesus be the subject of our meditation. It is —
I. A word of peace in the storm of suffering.
II. A word of love in the tumult of hatred.
III. A word of excuse amid the depths of wickedness.
(A Stucker.)
Christ's intercessiononthe cross
TheologicalSketch-book.
I. OBSERVE THE PETITION ITSELF.
1. The magnitude of the blessing prayed for.
2. The extreme unworthiness of the objects.
3. The heinous nature of their offence.
4. The efficacyof the petition in securing the blessing prayed for.
II. THE PLEA BY WHICH THE PETITION IS ENFORCED — "THEY
KNOW NOT WHAT THEY DO."

1. It is such as would have not been found by any other advocate.
2. It is a plea which shows theft sin has different degrees ofguilt, according to
the circumstances under which it is committed.
3. 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 (Matthew
12:32).
4. Though their ignorance affordeda plea for mercy, they were not to be
pardoned without repentance.Application:
1. We see there is that in the nature of sin which surpasses allour conceptions.
2. Still, we learn that notwithstanding the evil nature of sin, there is no reason
for despair, not even for the chief of sinners.
3. The conduct of our blessedLord is set before us in this instance as an
example, teaching us what must be our spirit towards our enemies and
persecutors. Stephenfollowedthis example, and we must learn to do the same
(Acts 7:60; Matthew 5:44, 45).
(TheologicalSketch-book.)

Christ's prayer for ignorant sinners
T. Kidd.
I. SIN IS FOUNDED IN MUCH IGNORANCE.
1. Men are ignorant of its extreme evil in the sight of God.
2. Men are ignorant of the baneful influence of sin upon themselves. They are
not aware how it hardens the heart, stupifies the conscience, settlesinto habit,
and at length gains complete ascendency.
3. Men are ignorant of the pernicious effectof sin on others. Few sins are
confined to the transgressoronly: they have a relative influence.
4. Men are ignorant of the dreadful consequencesofsin in another world.
There is a future state of gracious rewardfor the righteous, and of awful
retribution for the wicked.
II. IGNORANCE IS NO SUFFICIENT EXCUSE FOR SIN. In some instances
it mitigates offence.
1. Ignorance itselfis sin. In all cases it is so, where the capacityand
opportunity of knowledge are afforded.
2. The law of God condemns all sin, every kind and degree of sin.
3. Every act of sin implies a sinful nature: it springs from a depraved heart.

III. FORGIVENESSOF SIN IS AN ACT OF DIVINE MERCY, AND THE
FRUIT OF THE SAVIOUR'S INTERCESSION. Fromthe subject learn —
1. To regard the intercessionof Jesus in the forgiveness ofsins.
2. To imitate Jesus in the forgiveness ofinjuries.
(T. Kidd.)
Father, forgive them
C. H. Spurgeon.
! —
I. WE SEE THE LOVE OF JESUS ENDURING.
II. 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 (Romans 8:34;
Hebrews 7:25).
III. WE SEE FOR WHAT THAT LOVE PRAYS. Forgivenessis the first,
chief, and basis blessing. Forgiveness fromthe Father caneven go so far as to
pardon the murder of His Son. Forgivenessis the greatpetition of our Lord's
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.

IV. WE SEE HOW THE LOVING JESUS PRAYS. Are there any so guilty
that Jesus would refuse to intercede for them?
V. WE SEE HOW HIS PRAYER BOTH WARNS AND WOOS. It warns, for
it suggeststhat 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.
VI. WE SEE HOW HE INSTRUCTS FROM THE CROSS.He teaches us to
put the best constructionon 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 (Mark 11:25). He teaches us to pray for others to
our lastbreath (Acts 7:59, 60). 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.)
The prayer of Christ for His murderers
N. Emmons, D. D.
You have in these words an affecting prayer, enforcedby a plea equally
affecting.
I. Your attention is invited to the prayer, which, in whatever light regarded, is
fitted to awakenprofound emotion and salutary reflection.

1. Observe the persons on whose behalfit was presented — the men who
perpetrated the most flagitious and sanguinary deed that everstained with its
pollutions the face of the earth — the men who crucified the Son of God. The
moral turpitude of their crime was aggravatedby two considerations. In the
first place, the victim of their ferocity was guiltless of the smallestoffence.
They were guilty of innocent blood! In the next place, their conduct was
aggravatedby the more than ordinary rancour, the pitiless hatred with which
they pursued Him to the grave.
2. Notless 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 eternalalliance with Himself in the
glory of His mediatorial kingdom. Such is the compassionofJesus Christ.
3. The time and the circumstances ofthis prayer render it peculiarly
interesting. That which renders it worthy of particular notice, as illustrative of
the grace ofChrist, is, that He offered it up just at the time of His suspension
on the cross, atthe moment when His agonies were mostsevere, when His
nerves were rackedwith keenestsuffering. His languorand exhaustion might
be greaterafterwards, 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 ofHis soul for mercy on His destroyers. There are two
observations suggestedby this fact. In the first place, the calmness, the self-
possession, the sustaineddignity of the mind of the Redeemerat this appalling
crisis, demonstrate the fixed resolutionwith which He was bent on the design
of His death. In the secondplace, I observe, that there was a remarkable
fitness in the prayer of Jesus Christ, presentedby Himself at this awful
season. He suffered and He died as the Lamb of the greatsacrifice 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.
II. This prayer is accompaniedby a plea not less remarkable and affecting.
"Forthey know not what they do!"
1. How far were the men who crucified our Lord ignorant of the nature of the
transactionin which they were engaged? Thatthey 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.
2. How far, then, was this their ignorance a plea for their forgiveness? The
plea does not proceed, I conceive, onthe concessionof their comparative
innocence, but upon the hopeless andinevitable 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 awakenedthe pity of
the Redeemer, evenamidst the agonies ofHis own brokenheart, and drew
from His suppliant voice that prayer, "Forgive them, Father! they know not
what they do!" Oh, how mysterious, how ineffable, the compassionofJesus
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.)
Christ's prayer for His murderers
T. Manton, D. D.

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. Especiallythe speeches ofthe godly dying are to be regarded, who,
having laid aside worldly affairs and earthly thoughts, are wholly exercisedin
the contemplationof heavenly things. Now certainly, if any man's dying
speechesare to be observed, Christ's are much more.
I. Christ's request, "Father, forgive them." "Father" is a word of confidence
towards God and of love to His enemies;He mentioneth the sweetestrelation.
"Father" is a word of blandishment, as children, when they would obtain
anything at their parent's hands, cry, "Father!" Christ speaks as foreseeing
the dangerand punishment which they would bring on themselves as the fruit
of their madness and folly, and therefore He prays, "Father, forgive them."
This actwas provocationenough to move Godto 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. Lesseroffenceshave been thus punished, and one word
from Christ's 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 conversionthere canbe no remission. I
shall look upon this prayer under a twofold consideration.
I. 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 passionand
revenge upon His sufferings (1 Peter 2:21). One greatuse of Christ's death
was to give us lessons ofmeekness andpatience and humble suffering. In this
act there is an excellentlesson. Let us look upon the necessarycircumstances
that serve to set it off
(1)Forwhom He prays;
(2)When He prays;

(3)Why He prays;
(4)In what manner. Information:
1. It informeth us that the love of Christ is greaterthan we can think or
understand, much less express.
2. That all sins, even the greatest, exceptthat againstthe Holy Ghost, are
pardonable.
3. That remissionof sins is the free gift of God, and the fruit of His pity and
grace. Christaskethit of His Father.
4. That pardon of sins is a specialbenefit. Christ askedno more than,
"Father, forgive them." It is a specialbenefit, because it freeth us from the
greatestevil, wrath to come (1 Thessalonians1:10). And it maketh us capable
of the greatestblessing, eternallife (Titus 3:7).
5. That love of enemies, and those that bare wrongedus, is an high grace, and
recommended to us by Christ's own example. Sure it is needful that we should
learn this lesson, to be like God (Luke 6:36).
6. Reproofof those that are cruel and revengeful. How different are they from
Christ who are all for unkindness and revenge, and solicitvengeance against
God's suffering servants with eageraggravations!Oh, how canthese men look

upon Christ's practice without shame! How canthey look upon these
prodigies of love and grace, and not blush!
II. The next considerationofthis 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 intercessionfor the transgressors" (Isaiah53:12).
1. It is an instance of Christ's 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.
2. See whatis the voice and merit of His sufferings, "Father, forgive them."
This is the speechthat Christ uttered when He was laid on the cross. Abel's
blood was clamorous in the ears of God (Genesis 4:10). Christ's blood hath
another voice, it speakethto God to pacify His wrath, and to pardon us, if
penitent and believing sinners; it speakethto conscience to be quiet, God hath
found out a ransom.
3. In the mediatory considerationit 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.
4. This is a pledge of His constantintercessionin heaven.
5. It shows the nature of His intercession.

6. The success ofChrist's intercession, "Father, forgive them." Was He heard
in this? Yes; this prayer converts the centurion, and those above "three
thousand" (Acts 2:41), and presently after five thousand more (Acts 4:4). In
the compass ofa few days above eight thousand of His enemies were
converted. Christ is goodat interceding; His prayers are always heard (John
11:42).
II. I come now to the argument used, "Theyknow not what they do."
(T. Manton, D. D.)
A prayer for ignorant sinners
J. Flavel.
I. 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" (John 16:3).
1. 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" (Romans 11:25). They
knew many other truths, but did not know Jesus Christ. In that their eyes
were held.Though they had the Scriptures among them, they misunderstood
them, and did not rightly measure Christ by that right rule.(1) They supposed
Christ to arise out of Galilee, whereasHe was of Bethlehem, though much
conversantin the parts of Galilee. And(2) they thought, because theycould
find no prophet had arisenout of Galilee, therefore none should. Another
mistake that blinded them about Christ, was from their conceitthat Christ
should not die, but live for ever (John 12:34). Thus were they blinded about
the personof Christ, by misinterpretations of Scripture-prophecies.

2. Another thing occasioning their mistake of Christ, was the outward
meanness and despicablenessofHis condition.
3. 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
againstChrist. And this it doth three ways.(1)Ignorance disposesmen to
enmity and opposition to Christ, by removing those hindrances that would
otherwise keepthem from it. As checks andrebukes 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.(2) Ignorance enslaves andsubjects the soul to the lusts of Satan, he is "the
ruler of the darkness ofthis world" (Ephesians 6:12). There is no work so
base and vile, but an ignorant man will undertake it.(3) 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., he will look upon it as
his duty so to do (John 16:3).
1. How falselyis the gospelchargedas the cause of discordand trouble in the
world. It is not light, but darkness, that makes men fierce and cruel. As light
increases,so doth peace (Isaiah11:6, 9).
2. 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.
3. What an awful majesty sits upon the brow of holiness, that few dare to
oppose it that see it!

4. The enemies of Christ are objects of pity. Alas, they are blind, and know not
what they do.
5. How needful is it before we engage ourselvesagainstany person or way, to
be well satisfiedand resolved that it is a wickedpersonor practice that we
oppose.
II. THAT THERE IS FORGIVENESS WITHGOD FOR SUCH AS OPPOSE
CHRIST OUT OF IGNORANCE. I have two things here to do:
1. To open the nature of the forgiveness, andshow you what it is.
2. To evince the possibility of it, for such as mistakingly oppose Christ.For —
1. Forgivenessis God's gracious discharge ofa believing penitent sinner from
the guilt of all his sin, for Christ's sake.
2. Now, to evince the possibility of forgiveness for such as ignorantly oppose
Christ, let these things be weighed.(1)Why should any poor soul, that is now
humbled for its enmity to Christ in the days of ignorance, questionthe
possibility of forgiveness, whenthis effect doth not exceedthe power of the
cause;nay, when there is more efficacyin the blood of Christ, the meritorious
cause, than is in this effectof it?(2) And as this sin exceeds notthe power of
the meritorious cause offorgiveness, so neither is it anywhere excluded from
pardon by any word of God.

III. THAT TO FORGIVE ENEMIES, AND BEG FORGIVENESS FOR
THEM, IS THE TRUE CHARACTER AND PROPERTYOF THE
CHRISTIAN SPIRIT.
1. 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.(1)It
consists not in a stoicalinsensibility of wrongs and injuries.(2) Christian
forgiveness is not a politic concealmentof our wrath and revenge because it
will be a reproachto discoverit, or because we wantopportunity to vent it.
This is carnal policy, not Christian meekness.(3)Noris it that moral virtue for
which we are beholden to an easierand better nature and the help of moral
rules and documents.(4)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 ofmind, 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.
2. And this is excellent, and singularly becoming the professionof Christ, is
evident, inasmuch as this speaks your religionexcellent that can mould your
hearts into that heavenly frame to which they are so averse, yea, contrarily
disposedby nature.Inference
1. Hence we clearlyinfer that Christian religion, exalted in its power, is the
greatestfriend to the peace and tranquillity of states and kingdoms.
2. How dangerous a thing is it to abuse and wrong meek and forgiving
Christians?

3. 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.)
The first cry from the cross
C. H. Spurgeon.
I. Let us look at this very wonderful text as ILLUSTRATIVE OF OUR
LORD'S INTERCESSION.
1. The first point in which we may see the characterofHis intercessionis this
— it is most gracious. Thoseforwhom our Lord prayed, according to the text,
did not deserve His prayer.
2. A secondquality of His intercessionis this — its carefulspirit. 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 wiselyaffectionate eye lit upon their ignorance:"they know
not what they do."
3. We must next note its earnestness.
4. It is interesting to note, in the fourth place, that the prayer here offered
helps us to judge of His intercessionin heaven as to its continuance,
perseverance,and perpetuity.

5. Think yet again, this prayer of our Lord on earth is like His prayer in
heaven, because of its wisdom. He seeksthe bestthing, and that which His
clients most need, "rather, forgive them." That was the greatpoint in hand;
they wanted most of all there and then forgiveness from God.
6. Once more, this memorable prayer of our crucified Lord was like to His
universal intercessionin the matter of its prevalence.
II. The text is INSTRUCTIVE OF THE CHURCH'S WORK. As Christ was,
so His Church is to be in this world.
1. Christ's prayer on the cross was altogetheranunselfish one. He does not
remember Himself in it. Such ought to be the Church's life-prayer, the
Church's 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.
2. Now the prayer of Christ had a greatspirituality of aim. You notice that
nothing is sought for these people but that which concerns their souls,
"Father, forgive them."
3. Our Saviour's prayer teaches the Church that while her spirit should be
unselfish, and her aim should be spiritual, the range of her missionis to be
unlimited.
4. So, too, the Church should be earnestas 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.

5. 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 Messiah's
name. Forgive them, greatGod, indeed they know not what they do.
III. A word, in conclusion, TO THE UNCONVERTED. Rememberyour
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
gleamof hope. "Bring forth, therefore, fruits meet for repentance." Butthere
are some here for whom even Christ Himself could not pray this prayer, in the
widest sense atany rate, "Father, forgive them; for they know not what they
do," for you have knownwhat you did, and every sermon you hear, and
especiallyevery impressionthat is made upon your understanding and
conscienceby the gospel, adds to your responsibility, and takes awayfrom you
the excuse ofnot 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 cannothave both.
(C. H. Spurgeon.)
Christ's forgiveness
A. Watson, D. D.
This prayer included many. It included all who had any share in the mockery,
and crucifixion, and death of Christ. It included the.Romangovernor, who
had given authority to crucify Him; the Roman soldiers, whose duty it was to
see the sentence carriedout into execution; the Jewishpriests and rulers, who
cried out for judgment; the multitude, who were stirred up by their religious
guides and rulers. All these various classes were ignorantof 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 greaterknowledgewas their
guilt, according to their ignorance was their personalshare in the prayer
offered at the cross. Notone of these knew altogetherwhat he was doing, or
how greatwas the sin in which he was taking part; and eachof these
individuals or groups of individuals has some one or many to correspondto
them in our own day and amongst ourselves in this age. The cross is for ever
the signof the world's darkestcrime: 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
betweenthe kingdom of darkness and the kingdom of God. Christ's prayer to
His Fatheris to be regardedin the further light of a declarationof
forgiveness, andan assurance ofit. Forgiveness is easierforGod to give than
for man to take. Forgiveness cannotbe receivedby every one. If a man says he
forgives me, I can only accepthis 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 awayhis
forgiveness, Irefuse 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 comparisonfrom earth to heaven, and inquire into the
forgiveness whichcomes from God, we shall find that the only channel
through which we can receive it is by accepting forgivenessas men who have
done wrong, and who know the wrong they have done, and have confessedit
and hated it. There are many who have passeda long waythrough 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, "Remembernot the sins of my
youth"; the hour of angerhas to pass awaybefore a man hears the voice of
conscience, "Doestthou well to be angry." Perhaps it is only to-day that we
see yesterday's faults, and not until another year may we see the faults of this;
the scalesfallaway from our eyes, and we marvel that follies which are now so
plain were not observedby us; we wonder how it was possible for us to do
what we did, and not see its true characterall the while. Consciencedoes not
arouse us, and it is often not until the voice of memory cries aloud that the
soul of a man is awakened, andhis 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 presentlife and actions mean? But there is

another turn which we may give to the words. We may acceptthem 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.)
Ignorance and forgiveness
Bishop Cheney.
What makes so wide a difference betweenJudas and those who carried out
what Judas had begun? The answeris 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 ofthe crime which they
wrought. It brought it within the limits of Divine mercy.
I. OUR SINS OF IGNORANCE NEEDPARDON.
1. In matters that concernthe soul, much of our ignorance is simply the fruit
of neglecting or despising information.
2. A vast amount of religious ignorance springs from a willingness to be
misled. Let a book appear that controverts the clearly defined truths of
evangelicalbelief. Let popular clamour lift its voice in wild hue and cry
againstcreeds and dogmas. Multitudes of men are at once ready to fall in with
such a drift, not because they have carefully satisfiedtheir minds that the
current is bearing them in the right direction, but because it is in accordwith
what they wish were true.

II. WHAT IS IT WHICH MEN DO NOT KNOW? There is an ignorance of
our own doings which is absolutelymarvellous. Visiting a factorynot long ago
I was showna machine which produces a little article of commerce with an
inconceivable rapidity. But the ingenious inventor had contrived an apparatus
which registeredevery one produced. If it were a hundred in every minute,
eachone was noted by the contrivance that createdit. But it is a strange fact
that man, with all his powers of consciousness, keepshimself in utter
ignorance of much that makes up his action. Our actions flow out from us into
the greatworld so unheeded that they are forgottenas soonas done; as water
through the parted marble lips of a statue which does duty as a fountain.
1. Men know not the origin of what they do. Has it never puzzled, while it
saddenedyou, to talk with some friend in the last stages ofconsumption? The
hectic flush if on his cheek. There is an unnatural lustre in his eye. His
breathing is short and hurried. A hollow coughcontinually interrupts his
speech. But he tells you that he is perfectly well. Of course he sees these
symptoms. He freely acknowledgesthat they are unfavourable. But then be is
thankful that his lungs are wholly unaffected. It is the seatand origin of the
disease ofwhich he is ignorant. Preciselyidenticalis the way in which many
treat the whole question of sin.
2. Equally is it true that the vast majority of men know not the effects ofwhat
they do. How thoughtlesslywe sin I We may not think when we scattersparks
into a powder magazine, but it is none the less dangerous to do so.
(Bishop Cheney.)
Prayer for murderers
In 1831, whenthe cholera first broke out in Hungary, the Sclavic peasants of
the north, were fully persuadedthat they had been poisonedby the nobles, to

get rid of them. They accordinglyrose in revolt, and committed the most
dreadful excesses. A gentleman who, up to that moment, had been very
popular with the poorer classes, wasseizedby them, draggedfrom his house
into the streets, and beaten for severalhours, to make him confess where he
had concealedthe poison. Weary, at last, with inflicting blows, the frenzied
mob carried him to a blacksmith's 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 escapedhis
lips: "Father, forgive them; for they know not what they do!" The savage fury
of the peasantrywas calmed in a moment, as if by a miracle; and convinced of
the innocence oftheir victim, and the enormity of their crime, they fled in
terror from the place.
And castlots
On gambling
Dr. Talmage.
Christ had been condemned to death, and His property was being disposedof.
He had no realestate. He was born in a stranger's barn, and buried in a
borrowedsepulchre. His personalproperty 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 world's 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 £144,400worthof
cashprizes. There was born the Topeka, Kansas, LaramierCity, 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
eastand the west. There was born the Louisiana lottery, sanctionedby
influential names. There was born the Kentucky lottery, for the city schoolof

Frankfort. All the lotteries that have swindled the world were born there.
Without any exceptionall of them moral outrages, whethersanctionedby
legislative authority, or antagonizedby it, and moral outrages though
respectable people have sometimes damagedtheir 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 "wheeloffortune" is a Juggernautcrushing out the life of their
immortal nature. In one of the insolvent courts of the country it was found
that in one village £40,000had been expended for lotteries. All the officers of
the celebratedUnited 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 enoughto pay charges againsthim
for tickets. He owedthe brokers £9,000. The editor of a newspaperwrites:
"My friend was blessedwith £4,000in a lottery, and from that time he began
to go astray, and yesterday he askedof me ninepence to pay for a night's
lodging." A man won £4,000in a lottery. Flattered by his success,he bought
another ticketand won still more largely. Another ticketand still more
largely. Then, being fairly startedon the road to ruin, here and there a loss
did not seemto agitate him, and he went on and on until the selectmen of the
village pronounced him a vagabond and pickedup his children from the
street, half-starved and almostnaked. A hard-working machinist won £400 in
a lottery. He was thrilled with the success, disgustedwith his hard work,
opened a rum grocery, gotdebauched 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 pocketa card of address showing he was
boarding at a grog-shop. Beside thathe had three lottery tickets and a leaf
from Seneca's "Morals " in behalf of the righteousness ofself-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 enoughto tearup or burn up, will be their
admission tickets atthe door of the lostworld. The brazen gate will swing
open and they will show their tickets, and they will go in, and they will go
down. The wheelof their eternal fortune may turn very slowly, but they will

find that the doom of those who rejectthe teachings ofGod and imperil their
immortal souls is their only prize.
(Dr. Talmage.)
What is gambling
Dr. Talmadge.
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 ofwine. 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 getit either by theft or by
gambling. A traveller said he travelled one thousand miles on Westernwaters,
and at every waking moment, from the starting to the closing of his journey,
he was in the presence ofgambling. A man, if he is disposedto this vice, will
find something to accommodate him; if not in the low restaurantbehind the
curtain, on the table coveredwith greasycards, or in the steamboatcabin,
where the bloated wretchwith rings in his ears winks in an unsuspecting
traveller, or in the elegantparlour, 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. Thenthe excitement is wicked. Beware ofan
agitationwhich, 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 seatedat the game has lost and then begun to sweepoff

imaginary gold from the table. He sat down sane. He rose a maniac. The
keepers ofgambling saloons schoolthemselves 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, andare liable any moment to drop down dead. That is the
characterof nine out of ten of the gamblers. You cannotbe 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 farmer's 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 occupationyields something to the community. The
streetsweeperpays for what he gets by the cleanliness ofthe 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 recallthat lastsentence. 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.)
COMMENTARIES
Ellicott's Commentary for English Readers
(34) Father, forgive them; for they know not what they do.—Again, the silence
is broken, not by the cry of anguish or sigh of passionate complaint, but by
words of tenderestpity and intercession. Itis well, however, that we should
remember who were the primary direct objects of that prayer. Not Pilate, for
he knew that he had condemnedthe innocent; not the chief priests and

scribes, for their sin, too, was againstlight and knowledge.Those forwhom
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 intercessionas
including, in its ultimate extension, all who in any measure sin againstGodas
not knowing what they do, who speak oract againstthe Son of Man without
being guilty of the sin againstthe Holy Ghost. (See Note on Acts 3:17.)
Matthew Henry's Concise Commentary
23:32-43 As soonas Christ was fastenedto the cross, he prayed for those who
crucified him. The great thing he died to purchase and procure for us, is the
forgiveness ofsin. This he prays for. Jesus was crucifiedbetweentwo thieves;
in them were shown the different effects the cross ofChrist would have upon
the children of men in the preaching the gospel. One malefactorwas hardened
to the last. No troubles of themselves will change a wickedheart. The other
was softenedat the last: he was snatchedas a brand out of the burning, and
made a monument of Divine mercy. This gives no encouragementto 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 ownedthat 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 professionbefore the wonders were displayed
which put honour on Christ's sufferings, and startled the centurion. He
believed in a life to come, and desiredto 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 wouldadmit.

Christ upon the cross, is gracious like Christ upon the throne. Though he was
in the greateststruggle andagony, 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 contrastedwith the awful state
of the other thief, who died hardened in unbelief, though a crucified Saviour
was so near him. Be sure that in generalmen die as they live.
Barnes'Notes on the Bible
Father, forgive them - This is a fulfillment of the prophecy in Isaiah 53:12;
"He made intercessionfor 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 Sonof 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 lookedat 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, yetthey
did not, "in fact," believe that he was the Saviour promised by the prophets,
and had not, "in fact," any proper sense ofhis 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 1 Corinthians 2:8. We may learn from this prayer:
1. The duty of praying for our enemies, evenwhen they are endeavoring most
to injure us.
2. The thing for which we should pray for them is that "God" would pardon
them and give them better minds.

3. The power and excellence ofthe Christian religion. No other religion
"teaches" people to pray for the forgiveness ofenemies; 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.
4. The greatestsinners, through the intercessionof Jesus, mayobtain pardon.
God heard him, and still hears him "always," andthere is no reasonto doubt
that many of his enemies and murderers obtained forgiveness and life.
Compare Acts 2:37, Acts 2:42-43;Acts 6:7; Acts 14:1.
They know not what they do - It was done through ignorance, Acts 3:17. Paul
says that, "had they known it, they would not have crucified the Lord of
glory," 1 Corinthians 2:8. Ignorance does not excuse altogethera 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 forall this. But Jesus here
shows the compassionofhis heart, and as they were "really" ignorant,
whatevermight 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 compassionoverlooks it, averts his
anger, and grants them the blessings ofpardon and life. So he forgave Paul,
for he "did it in ignorance, in unbelief," 1 Timothy 1:13. So God "winked" at
the ignorance ofthe Gentiles, Acts 17:30. Yet this is no excuse, and no
evidence of safety, for those who in our day contemptuously put awayfrom
them and their children the means of instruction.
Jamieson-Fausset-BrownBible Commentary

Lu 23:32-38, 44-46. Crucifixionand Deathof the Lord Jesus.
(See on [1738]Joh19:17-30).
Matthew Poole's Commentary
Ver. 34-46. See Poole on"Matthew 27:35", andfollowing verses to Matthew
27:50. See Poole on"Mark 14:24", and following verses to Mark 14:37. This
part also of the history of our Saviour’s passionis best understood by a
comparing togetherwhat all the evangelists say, whichwe have before done in
our notes on Matthew, so as we shall only observe some few things from it as
here recited.
And the people stoodbeholding. And the rulers also with them derided him,
Luke 23:35. Matthew saith, Matthew 27:41, the chief priests, scribes, and
elders were there mocking. So saith Mark, Mark 15:31. How doth malice and
hatred for religion’s sake, not only out show men’s reason, but also all their
moral virtue! And make nothing accounteduncharitable, 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 showedupon
our Saviour’s examination and trial: it was now the first day of the feastof
unleavened broad, the day following the passovernight; or, as some think, the
preparation both for the weeklysabbath and for the passover, thoughthe
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, shouldhave spent this day, the whole time,
from break of the day till noon, in accusing or condemning Christ; and then
have spent the afternoonin 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.

The people were there beholding him. These were there mocking and deriding
a dying person. But as we say in philosophy, corruptio optimi est pessima;so
we shall find it true, that men who are employed in sacredthings, if the true
fear of God be not in them, to make them the best, they are certainly the vilest
and worstof men. We read of no rudenesses offeredto our Saviour dying, but
from the scribes, chiefpriests, rulers, and soldiers. These verses also affordus
greatproof of the immortality of the soul; otherwise the penitent thief could
not that day have been with Christ in paradise, as Christ promised, Luke
23:43. Nor would Christ have committed his soul into his Father’s hand, if it
had been to have expired with the body, and have vanished into air. For other
things which concernthis part of the history of our Saviour’s passion, See
Poole on "Matthew 27:35", andfollowing verses to Matthew 27:50.
Gill's Exposition of the Entire Bible
Then said Jesus, Father, forgive them,.... When he was crucified betweenthe
two thieves, and as he hung upon the cross, and while insulted and abused by
all sorts of men, and put to the greatestpain and torture, he addressedhimself
to God his Father:the Arabic versionreads, "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 begottenSon: 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
againstthe 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 concernedin it, as the next clause shows, evenfor his ownelect,
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 conversionof three thousand of them under
Peter's sermonon the day of Pentecost, nextfollowing, in six weeks time.
Though such might be his affection, as man, in general, as to wish for, and

desire, as such, was it consistentwith the divine will, forgiveness forall of
them; adding,
for they know not what they do, or "are doing", meaning, in crucifying him,
which was the case ofmany 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
excusedtheir sin; nor was it without sin; nor does Christ use it as a plea for
pardon, or found his intercessionupon 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 compassiononthe ignorant, and them that are out of the way;
and they parted his raiment, and castlots: that is, upon his vesture, or
seamlesscoat, andso fulfilled the prophecy in Psalm22:18. See Gill on
Matthew 27:35. See Gill on John 19:23. See Gill on John 19:24.
Geneva Study Bible
{10} Then said Jesus, Father, forgive them; for they know not what they do.
And they parted his raiment, and castlots.
(10) Christ, in praying for his enemies, shows that he is both the Sacrifice and
the Priest.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 23:34. Πάτερ, etc.:a prayer altogethertrue to the spirit of Jesus,
therefore, though reported by Lk. alone, intrinsically credible. It is with
sincere regretthat one is compelled, by its omissionin important MSS., to
regard its genuineness as subjectto 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 ofJesus.—διαμεριζόμενοι, etc., andparting His garments
they castlots = they divided His garments by casting lots.
Cambridge Bible for Schools andColleges
34. Father, forgive them] Isaiah 53:12, “He bare the sins of many, and made
intercessionfor the transgressors.”Thesewords were probably uttered at the
terrible moment when the Sufferer was outstretchedupon 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 Romansoldiers, who were the mere
instruments of the executors, but for all His enemies. It was in accordance
with His ownteaching (Matthew 5:44), and His children have learnt it from
Him (Acts 7:59-60;Euseb. H.E. ii. 29). They were the first of the sevenwords
from the Cross, ofwhich three (Luke 23:34;Luke 23:43; Luke 23:46) are
recordedby St Luke only, and three’(John 19:27-28;John 19:30)by St John
only. The last cry also beganwith the word “Father.” The sevenwords are
Luke 23:34. The Prayer for the Murderers.
Luke 23:43. The Promise to the Penitent.
John 19:26. The provision for the Mother.
Matthew 27:46; Mark 15:34. Eli, Eli, lama sabachthani?
John 19:28. The sole expressionof human agony.
John 19:30. “It is finished.”

Luke 23:46. “Father, into Thy hands I commend My spirit.”
Thus they refer to His enemies, to penitents, to His mother and disciple, to the
agonyof His soul, to the anguish of His body, to His work, and to His
Heavenly Father. St Luke here omits our Lord’s refusalof the sopor—the
medicated draught, or myrrh-mingled wine (Mark 15:23; Matthew 27:34),
which, if it would have deadenedHis pains, would also have beclouded His
faculties.
forgive them] aphes; Christ died “for the remission (aphesin) of sins,”
Matthew 26:28.
they know not what they do] Rather, are doing. “Through ignorance ye did
it,” Acts 3:17; 1 Corinthians 2:8. “JudaeiclamantCrucifige; Christus clamat
Ignosce. Magna illorum iniquitas sed major tua, O Domine, pietas.” St
Bernard.
they parted his raiment] For the fuller details see John 19:23-24.
Bengel's Gnomen
Luke 23:34. Ἔλεγε, 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 Saviourwent through most of the ordeal on the cross in silence;
but His seven utterances containa recapitulation of the doctrine calculatedto
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. UrlspergeriUnterricht für Kranke und Sterbende,” Aug.
Vind., 1756, p. 408, and in “S. R. J. C. Storrii GottgeheiligtenFlämmlein, etc.,
Stuttg. 1755, p. 315.—E. B.” Forin these utterances He hag regardto both His
enemies and a convertedsinner, and His mother with His disciple, and His
heavenly Father. These sevenutterances may also be comparedwith the seven
petitions in the Lord’s prayer. Even in the very order of the utterances,
mysteries are hidden; and from it maybe illustrated the successivesteps of
every persecution, affliction, and conflict(agonis)of the Christian.—Πάτερ,
Father) At the beginning, and at the close ofHis suffering on the cross, He
calls upon God by the appellation, Father.—ἄφες,forgive)Had He not uttered
this prayer, the penalty might have begun at once, whilst this most atrocious
crime was in the actof 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 wellas ‘repentance’[Acts 5:31] for those
who were about (i. e. willing) to acceptit. [Who knows but that forgiveness
and repentance were vouchsafedto the few soldiers who took charge of the
crucifixion?—Harm., p. 563.]—αὐτοῖς, them) viz. those who were crucifying
Him.—[τί ποιοῦσι, 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.]
Pulpit Commentary
Verse 34. - Then said Jesus, Father, forgive them; for they know not what they
do. These words are missing in some of the oldest authorities. They are found,
however, in the majority of the most ancientmanuscripts and in the most
trustworthy of the old versions, and are undoubtedly genuine. These first of
the sevenwords from the cross seem, from their position in the record, to have
been spokenvery early in the awful scene, probably while the nails were being
driven into the hands and feet. Different from other holy dying men, he had
no need to say, "Forgive me." Then, as always, thinking of others, he utters

this prayer, uttering it, too, as Stier well observes, with the same consciousness
which had been formerly expressed, "Father, I know that thou hearestme
always." "His intercessionhas this for its ground, though in meekness it is not
expressed:'Father, I will that thou forgive them." In the same sublime
consciousnesswho he was, he speaks shortlyafter to the penitent thief hanging
by his side. These words of the crucified Jesus were heard by the poor sufferer
close to him; they - with other things he had noticed in the One crucified in
the midst - moved him to that piteous prayer which was answered atonce so
quickly and so royally. St. Bernard comments thus on this first word from the
cross:"Judaeiclamant, 'Crucifige! 'Christus clamat,' Ignosce!'Magna
illorum iniquitas. sealmajor tun, O Domine, pietas!" And they parted his
raiment, and castlots. The rough soldiers were treating the Masteras already
dead, and were disposing of his raiment, of which they had stripped him
before fastening him to the cross. He was hanging there naked, exposedto sun
and wind. Partof this raiment was torn asunder, part they drew lots for to see
who was to wearit. The garments of the crucified became the property of the
soldiers who carried out the sentence. Everycross was guardedby a guard of
four soldiers. The coat, for which they castlots, was, St. John tells us, without
seam. "Chrysostom," who may have written from personalknowledge, thinks
that the detail is added to show "the poorness ofthe Lord's garments, and
that in dress, as in all other things, he followed a simple fashion."
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 23:34 But Jesus was saying, "Father, forgive them; for they do not know
what they are doing." And they castlots, dividing up His garments among
themselves.

KJV Luke 23:34 Then saidJesus, Father, forgive them; for they know not
what they do. And they parted his raiment, and castlots.
Father, forgive them Lk 23:47,48;6:27,28;Genesis 50:17;Ps 106:16-23;Mt
5:44; Acts 7:60; Romans 12:14; 1 Corinthians 4:12; 1 Peter2:20-23;3:9
for they do not know what they are doing Lk 12:47,48;John 15:22-24;19:11;
Acts 3:17; 1 Corinthians 2:8; 1 Timothy 1:13
And they castlots, dividing up His garments among themselves. Ps 22:18;Mt
27:35,36;Mark 15:24; John 19:23,24
Luke 23 Resources - Multiple Sermons and Commentaries
What were the sevenlast words of Jesus Christ on the cross and what do they
mean?
THE FIRST WORD FROM THE CROSS - James Stalker
THE SEVEN SAYINGS OF THE SAVIOR
SPOKEN ON THE CROSS
MATTHEW MARK LUKE JOHN
THE FOLLOWING WORDS
WERE SPOKEN FROM 9 AM - 12 NOON
Father forgive them
Lk 23:34
Today you shall be

with Me in Paradise
Lk 23:43
Woman, behold, your son!
Behold, your mother!
Jn 19:26-27
THE FOLLOWING WORDS
WERE SPOKEN ABOUT 3 PM
ELI, ELI, LAMA SABACHTHANI?
MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?
Mt 27:46 Mk 15:34
I am thirsty
Jn 19:28
It is finished!
Jn 19:30+
Father, INTO YOUR HANDS I COMMIT MY SPIRIT
Lk 23:46
James Stalker's devotionalthoughts on the "SevenSayings"...

The First Word from the Cross
The SecondWord from the Cross
The Third Word from the Cross
The Fourth Word from the Cross
The Fifth Word from the Cross
The Sixth Word from the Cross
The Seventh Word from the Cross
NET Note has a technicalcomment on this passage -Many important MSS
(î(75 )a(1 )B D* W Q 070 579 1241 pc sy(s sa)lack v. 34a. It is included in
a*(,2 )(A) C D(2 )L Y 0250 ¦(1, (13) 33 Û lat sy(c,p,h). It also fits a major
Lukan theme of forgiving the enemies (6:27–36), and it has a parallelin
Stephen's response in Acts 7:60. The lack of parallels in the other Gospels
argues also for inclusion here. On the other hand, the factof the parallel in
Acts 7:60 may well have prompted early scribes to insert the saying in Luke's
Gospelalone. Further, there is the greatdifficulty of explaining why early and
diverse witnesseslack the saying. A decisionis difficult, but even those who
regard the verse as inauthentic literarily often considerit to be authentic
historically. Forthis reasonit has been placed in single brackets in the
translation.
A T Robertsoncomments that "Some of the oldestand 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 certainthat Jesus spoke these words, forthey are utterly unlike
any one else." (Word Pictures in the New Testament)
But Jesus (Iesous)was saying - The context could not be more striking. Here
we see Jesus placedon the Cross representing the height of mankind's sin, the
worstthat man can do to God, and yet Jesus, everthe merciful One, pleads

for forgiveness ofthe very ones who had committed this "highest" of "high
crimes and misdemeanors!"
The English translations (assuming the manuscripts are authentic) miss an
important (and amazing) detail. The verb for saying is in the imperfect tense
which means that Jesus was saying these wonderful words not just once, but
over and over! Pause and ponder that picture for a moment so that it sinks
down into your very innermost being! Notice that it is clearlya prayer and yet
seems to have been prayed out loud. Jesus frequently prayed audibly, a good
example for all of us (it's more difficult to fall asleepwhen you are praying out
loud!).
What the Bible teaches suggeststhat "Whenthey nailed Him to the tree, He
said, "Father, forgive them"; when they mockedHim and scoffedat His
claims, He said, "Father, forgive them"; when they shouted for Him to come
down from the cross, He said, "Father, forgive them".
This is not "cheapgrace,"but the costliestofgrace!
As we ponder these amazing words, was there ever a day when sin abounded
more than on this day and yet listen to Paul's amazing description in the KJV:
Moreoverthe law entered, that the offence might abound. But where sin
abounded, grace did much more abound (Ro 5:20KJV+).
Indeed, are not Jesus'very first words from the Cross AMAZING GRACE
ABOUNDING!Sin had reachedit's apex, but divine grace supersededsin's
worst!

Darrell Bock writes "Jesusthus intercedes for his enemies, portraying the
very standard he sets for his disciples in the Sermon on the Plain (Luke 6:29,
35; 1 Pet. 2:19–23;Ernst 1977:634). He does not curse his opponents (contrast
2 Macc. 7:19, 34–35;4 Macc. 9:15;Schweizer1984:360). The moral tone of
Jesus’response is high, although this lack of vindictiveness is also found in a
few other ancient works.15 Thinking of others, Jesus still desires that they
change their thinking (as some do in the Book ofActs) and that God not hold
their act againstthem. Jesus’love is evident even from the cross."(BECNT-
Luke).
Warren Wiersbe - While they were nailing Him to the cross, He repeatedly
prayed, "Father, forgive them; for they know not what they do" (Luke 23:34).
Not only was He practicing what He taught (Luke 6:27-28), but He was
fulfilling prophecy and making "intercessionforthe transgressors"(Isa.
53:12). (Bible ExpositionCommentary – Be Courageous -Luke).
Father, forgive them; for they do not know what they are doing - As noted in
the chart, these words were the first words spokenby Jesus and most likely
were spokenbetween9 AM and 12 Noon. And as alluded to elsewhere,it was
very difficult for a crucified individual to speak, and certainly not possible
without considerable pain. How fitting is His plea for forgiveness at His death,
for at His birth He was given the Name Jesus which Matthew says explains
refers to Him "Who will save His people from their sins." (Mt 1:21) And here
at His death He prays for them to be forgiven! What an amazing Savior is
Jesus the Christ!
In one sense His prayer was answeredwhen He breathed His last, thus
providing the perfect sacrifice through Whom all might receive forgiveness by
grace through faith in Him. Notice also how in a very real sense Jesus

practicedwhat He had taught in Luke 11:4 when He instructed His disciples
"we ourselves also forgive everyone who is indebted to us."
Note also that in praying this prayer of forgivenss, Jesus fulfilled His own
command for us to love our enemies, bless those who curse us, do goodfor
those who hate us, and pray for those who spitefully use us and persecute us
(Matthew 5:44+). Now just try to do that in your natural power. It is only
possible by relying on the Spirit's enabling power. And I would submit that
even in His death, Jesus still fully Man, was continuing to rely on the Spirit
just as He had at the inception of His ministry some 3 years earlierwhen
"Jesus returned to Galilee in the powerof the Spirit." (Luke 4:14, cp Acts
10:37-38). Petersays "Godwas with Him." (Acts 10:38), until the sky turned
dark and God forsook Him Who had been made sin!
Stephen understood Jesus'example and as he was literally being pummeled
with rocks and stones, Luke recordedthat "falling on his knees, he cried out
with a loud voice, “Lord, do not hold this sin againstthem!” Having said this,
he fell asleep." (Acts 7:60) In that very day Stephen entered Paradise to be
with Jesus forever!
Regarding the phrase they do not know what they are doing, Luke records
severalpassagesin Acts that serve as somewhatof a "commentary" on this
their sins of ignorance...
Acts 3:17 "And now, brethren (Jews), I know that you actedin ignorance, just
as your rulers did also."
John MacArthur explains - Their ignorance was certainly inexcusable, since
the evidence that Jesus was the Messiahwas clearfrom the Old Testament,
the words and works ofJesus, and His death and resurrection. Yet, none of
them were beyond the reachof God's grace, if they would repent and turn to

Christ. Even the rulers who incited the people to cry for the death of their
Messiahare indicted for the less heinous motive of ignorance. There is a note
of mercy in the fact that Peterfocuses onthe blindness and ignorance of the
unregenerate (cf. 2 Cor. 4:3-4). (MacArthur New TestamentCommentary –
Acts)
Acts 13:27 “Forthose who live in Jerusalem, and their rulers, recognizing
neither Him nor the utterances of the prophets which are read every Sabbath,
fulfilled these by condemning Him.
Acts 17:30 Therefore having overlookedthe times of ignorance, Godis now
declaring to men that all people everywhere should repent,
Paul adds that if the rulers had understood Who Jesus was, "theywould not
have crucified the Lord of glory" (1 Cor. 2:8).
Father (3962)(pater)is of course the first Personof the Trinity, God the
Father, the One to Whom Jesus had appealedin the Garden of Gethsemane
crying "Father, if You are willing, remove this cup from Me; yet not My will,
but Yours be done.”(Lk 22:42)It was the One to Whom Jesus addressedHis
final words crying out with a loud voice "Fatherinto Thy hands I commit My
Spirit." And having said this, He breathed His last." (Lk 23:46).
Forgive (863)(aphiemi from apo = prefix speaks ofseparation, putting some
distance between+ hiemi = put in motion, send) conveys the basic idea of an
actionwhich causes separation. Literally aphiemi means to send from one's
self, to forsake,to hurl away, to put away, let alone, disregard, put off. It
conveys the basic idea of an action which causes separationand refers to total
detachment, total separation, from a previous locationor condition. In secular
Greek aphiemi initially conveyed the sense of to throw and in one secular
writing we read "let the pot drop" (aphiemi). From this early literal use the

word came to mean leave or let go. It is worth noting that the most common
way aphiemi is translated in the NAS is left (to go awayfrom a place, to
depart from, to remove oneselffrom an associationwith, to leave behind -
[ponder how these might relate to "forgiveness!"])(38x) followedby forgive
(23x) and forgiven (23x).
Robert Stein comments that "Jesus was askinghis Fatherto forgive “them”
(I.e., the “they” of Luke 23:13–14,18, 20–21,23–25;cf. Acts 2:36)—not just
those who nailed him to the cross but all those involved in his death. Jesus’
prayer clearlymakes any attempt to justify anti-Semitism on the basis of his
crucifixion impossible."
Wiersbe comments on they do not know what they are doing - We must not
infer from His prayer that ignorance is a basis for forgiveness, orthat those
who sinned againstJesus were automaticallyforgiven because He prayed.
Certainly both the Jews and the Romans were ignorant of the enormity of
their sin, but that could not absolve them....OurLord's intercessionpostponed
God's judgment on the nation for almostforty years, giving them additional
opportunities to be saved(Acts 3:17-19). (Ibid)
And they castlots, dividing up His garments among themselves - Forcontext
note that a Jewishman would normally wearfive pieces ofclothing: sandals,
an inner cloak, a headpiece, a belt, and an outer cloak, or tunic. Note also that
the soldiers typically would take the clothing of those they executed. Indeed,
their selfish motives would fulfill the God's sovereignmasterpiece written
over 1000 years earlier!
One soldier"won" the seamlessgarmentand thus left Calvary wearing the
garment of the righteous Christ. How sad to be clothedphysically with
Christ's garment and fail to be clothed with the righteousness ofChrist (Isa
61:10, cf 2 Cor 5:21+) which alone would gain him entry into Paradise!Indeed
it is only for those who are "baptized into Christ (identified with Him by

grace through faith) (who) have clothed (themselves)with Christ." (Gal
3:27+)
And so in this pagan gambling scene by men ignorant that they were players
in the greatestdrama in all eternity we see them perfectly fulfill the prophecy
in Ps 22:18
They divide my garments among them, and for my clothing they castlots.
All the Gospelaccounts allude to this Messianic prophecyin Psalm 22:18 (cf
Messianic Prophecy)...
Matthew 27:35 And when they had crucified Him, they divided up His
garments among themselves by casting lots.
A T Robertson- These rough Romansoldiers casting lots over the garments of
Christ give a picture of comedy at the foot of the Cross, the tragedy of the
ages. (WordPictures in the New Testament)
Mark 15:24 And they crucified Him, and divided up His garments among
themselves, casting lots for them to decide what eachman should take.
Comment: Note that of the three synoptic accounts, onlyMark gives the
specific reasonfor the soldier's casting oflots - to determine what eachwould
receive.
The Gospelof John gives the most complete recordwriting

Then the soldiers, when they had crucified Jesus, took His outer garments and
made four parts, a part to every soldier and also the tunic; now the tunic
(chiton) was seamless, wovenin one piece. 24 So they said to one another, “Let
us not tear it, but castlots for it, to decide whose it shall be”; this was to fulfill
the Scripture: “THEY DIVIDED MY OUTER GARMENTS AMONG
THEM, AND FOR MY CLOTHING THEY CAST LOTS.” (REMEMBER:
IN THE NAS WORDS IN "ALL CAPS" SIGNIFYA DIRECT QUOTE
FROM THE OLD TESTAMENT)(John19:23-24)
Comment: Presumably the soldiers divided up His outer garments. However,
for the seamless tunic they castlots thus perfectly fulfilling David's words
"and for my clothing they castlots." Notice there were four Roman soldiers, a
quaternion, and they were required to remain with the victim (Mt 27:36
"beganto keepwatchover Him") until death was certain to make sure that
no one attempted to rescue the victim or minimize his suffering in some way
(e.g., causing a quick death in some way).
Guzik reminds us that "Yet even in all this sin, pain, agony, and injustice God
guided all things to His desired fulfillment. It may seemthat Jesus has no
control over these events. Yet the invisible hand of God guided all things, so
that specific prophecies were specificallyfulfilled." (Enduring Word Bible
Commentary – Matthew)
Leon Morris commenting on the fulfillment of this prophecy writes "Once
againwe see his [John’s] master-thought that God was overall that was done,
so directing things that His will was accomplished, and not that of puny man.
It was because ofthis that the soldiers actedas they did” (NICNT - John)
What the Bible teaches – All the Gospels, evenLuke, give the distinction
betweenthe garments that were divided among the soldiers and the one

seamlessgarmentfor which they castlots. In the judgment hall, they removed
His garments as they mockedHim, but they put them on Him again before
taking Him away to crucify Him. At the cross, they stripped Him, taking away
from the Saviour all that He possessedonearth, leaving a little pile of
garments (himation) on the ground, to be divided among themselves. When
they removed the one inner, seamless garment(chiton, John 19:23)they said,
"Let us not rend it, but castlots for it whose it shall be" (John 19:24). One
man left the cross that day who wore the garment of Christ. Many in their
spiritual experience have been to the cross and eversince they have worn
something of the beauty of the Saviour as they reproduce His characterby the
grace ofGod.
The Scriptures do not tell us what happened to Jesus'after His garments were
divided up. Was He crucified with a loin clothe or completely naked. We
simply do not know.
Lane writes that “Men were ordinarily crucified naked(Artemidorus II. 61).
Jewishsensitivities, however, dictatedthat men ought not to be publicly
executedcompletely naked, and men condemned to stoning were permitted a
loin-cloth (M. Sanhedrin VI. 3). Whether the Romans were considerate of
Jewishfeelings in this matter is unknown.” (NICNT-Mark)
David Guzik writes "Jesus came allthe way down the ladder to accomplish
our salvation. He let go of absolutely everything – even His clothes – becoming
completely poor for us, so we could become completely rich in Him.
(Enduring Word Bible Commentary – Matthew)
Spurgeonwrites "Unholy eyes gazedinsultingly upon the Saviour’s
nakedness, andshockedthe sacreddelicacyofhis holy soul. The sight of the
agonizing body ought to have ensured sympathy from the throng, but it only
increasedtheir savage mirth, as they gloatedtheir cruel eyes upon his
miseries.”
RelatedResources:

Why did Jesus say“Father, forgive them” on the cross?
What were the sevenlast words of Jesus Christ on the cross and what do they
mean?
Life Application Bible Commentary – FORGIVE THEM - What is the most
amazing thing you have ever seenor heard? For many, it was watching a man
land on the moon; for others, perhaps it was witnessing the birth of a child.
Life is filled with astounding events, personaland public. But the twelve most
amazing words everspokenare found in Luke 23:34:"Father, forgive them;
for they do not know what they are doing." Jesus was suffering the most
horrible, painful death ever devisedby sinful man, and he lookedat the people
responsible for his suffering and prayed for their forgiveness. Amazing,
astounding, unbelievable—chooseyour adjective. Then chooseto live for this
remarkable Savior and to extend his grace, mercy, and compassionto others.
Luke 23:35 And the people stood by, looking on. And even the rulers were
sneering at Him, saying, "He savedothers; let Him save Himself if this is the
Christ of God, His ChosenOne."
KJV Luke 23:35 And the people stood beholding. And the rulers also with
them derided him, saying, He savedothers; let him save himself, if he be
Christ, the chosenof God.
And the people stoodby, looking on Ps 22:12,13,17;Zechariah 12:10;Mt
27:38-43;Mark 15:29-32
And even the rulers were sneering at Him Lk 16:14;Genesis 37:19,20;Ps 4:2;
35:15,19-25;69:7-12,26;71:11; Isaiah49:7; Isaiah 53:3; Lamentations 3:14
let Him save Himself if this is the Christ of God, His ChosenOne Lk 22:67-70;
Ps 22:6-8; Isaiah42:1; Mt 3:17; 12:18; 1 Peter2:4

Luke 23 Resources - Multiple Sermons and Commentaries
Matthew 27:38-43 At that time two robbers *were crucifiedwith Him, one on
the right and one on the left. 39 And those passing by were hurling abuse at
Him, wagging their heads 40 and saying, “You who are going to destroythe
temple and rebuild it in three days, save Yourself! If You are the Son of God,
come down from the cross.” 41 In the same waythe chief priests also, along
with the scribes and elders, were mocking Him and saying, 42 “He saved
others; He cannot save Himself. He is the King of Israel;let Him now come
down from the cross, andwe will believe in Him. 43 “HE TRUSTS IN GOD;
LET GOD RESCUE Him now, IF HE DELIGHTS IN HIM; for He said, ‘I
am the Son of God.’”
Mark 15:29-32 Those passing by were hurling abuse at Him, wagging their
heads, and saying, “Ha! You who are going to destroy the temple and rebuild
it in three days, 30 save Yourself, and come down from the cross!” 31 In the
same way the chief priests also, along with the scribes, were mocking Him
among themselves and saying, “He savedothers; He cannotsave Himself. 32
“Let this Christ, the King of Israel, now come down from the cross, so that we
may see and believe!” Those who were crucified with Him were also insulting
Him.
JESUS'MOCKING
BY THE JEWISHRULERS
In Luke's description of the people and the rulers we are reminded of the
prediction in the Messianic psalm(Ps 22:12)which says "Manybulls have
surrounded me; Strong bulls of Bashanhave encircledme." These rulers were
the "strong bulls," who fit well the description for Adam Clarke writes "The
bull is the emblem of brutal strength, that gores and tramples down all before
it.” These rulers are depicted as rapacious beasts! Spurgeonadds "The

priests, elders, scribes, Pharisees, rulers, and captains bellowedround the
cross like wild cattle, fed in the fat and solitary pastures of Bashan, full of
strength and fury; they stamped and foamed around the innocent One, and
longed to gore him to death with their cruelties.”
And the people stoodby, looking on - The Greek word for looking on is
theoreo which describes these onlookersas those who observed the drama
with sustainedattention, like spectators. The Greek wordexpert Marvin
Vincent explains that theoreo "was more than simple seeing. The verb means
looking steadfastly, as one who has an interest in the object, and with a view to
searchinto and understand it: to look inquiringly and intently." Indeed,
crucifixions were popular functions for spectators in Jesus'day. However,
little did the onlookers comprehendthat they were eyewitnesseswith front
row tickets to the final act in God's greatdrama of redemption, in which
paradoxically the Hero dies that He might live to be the Redeemerofthe
world!
It is intriguing that this same verb theoreo is found in the Septuagint
translation of Ps 22:7 which says "All who see (Lxx = theoreo)me sneerat
me." Indeed, Robert Stein suggeststhat "looking on" "may be an allusion to
Ps 22:7." As discussedbelow the reference to sneering is clearlya Messianic
prediction (cf Messianic Prophecy).
It is not certain this first group, the people, is the same as that describedby
Matthew and Mark. They are not described as mocking or hurling abuse as
are those who are passing by the scene ofthe crucifixion. Mark records people
who were "passing by (and) were hurling abuse at Him, wagging their heads,
and saying, “Ha! You who are going to destroy the temple and rebuild it in
three days, 30 save Yourself, and come down from the cross!” (Mark 15:29-
30)

And even the rulers were sneering at Him, saying - Matthew 27:41 identifies
the rulers as "the chief priests also, along with the scribes and elders" the
primary instigators of Jesus'crucifixion. One would have thought that now
that the rulers had achievedtheir evil end, they might "back off," and even
show an ounce of sympathy. But Luke tells us such was not to be the case as
they continued to fan the flames of hatred and abuse! These evil doers would
see their evil deed to the very end, to the very last agonizing breath of Jesus.
There is a goodword for this genre of behavior. It's call depravity!
Sneering (1592)(ekmukterizo from ek = out + mukterizo = mock from mukter
= nose, nostril) means literally they were holding up their nose at Jesus!They
were ridiculing Him, sneering at Him, treating Him with disdain and
contempt. This is repudiation in the most severe degree!In the only other NT
use of this verb Luke writes "Now the Pharisees,who were lovers of money,
were listening to all these things (Read Lk 16:1-13+)and were scoffing
(imperfect tense)at Him." (Lk 16:14+).
Over a millennium earlier David had prophesied regarding the Messiah's
unconscionable treatment by His fellow Jews writing...
But I am a worm and not a man, A reproachof men and despisedby the
people. 7 All who see me sneer (Lxx = ekmukterizo) at me; They separate
with the lip, they wag the head, saying, 8 “Commit yourself to the LORD;let
Him deliver him; Let Him rescue him, because He delights in him.” (Ps. 22:6-
8)
Comment: See study of the deeper meaning of the incredible statementof
Jesus - I am a worm.

Just as in Lk 16:14, Luke againuses ekmukterizo in the imperfect tense
signifying that the rulers were sneering a Jesus againand again, over and
over. One can envision them watching His in agonyon the cross, andcasting
one scoffafter another! But oh my were they deceived, for unbeknownstto
them they were perfectly fulfilling the 1000 yearold prophecy of one of their
heroes, King David! The irony deepens when one realizes that the word scoff
means to laugh at with contempt and derision. The Greek Septuagint
translation of sneerin Psalm 22:7 is the verb ekmukterizo and this same verb
is also used in messianic Psalm2:4 which says "He who sits in the heavens
laughs, The Lord scoffs (ekmukterizo)at them." The may have scoffedat
Jesus atCalvary, but woe to them, for God gets the last laugh (or the last
"scoff"). Godgets the last laugh so to speak!Indeed, Psalm 2 says "Now
therefore, O kings, show discernment; Take warning, O judges of the earth
(INCLUDING YOU SNEERING JEWISHRULERS!). Worship the LORD
with reverence And rejoice with trembling. Do homage to the Son, that He not
become angry, and you perish in the way, For His wrath may soonbe kindled.
How blessedare all who take refuge in Him!" (Psalm2:10-12) (cf Messianic
Prophecy)
"He savedothers; let Him save Himself if this is the Christ of God, His
ChosenOne" - Notice that they are not even willing to speak directly to Jesus,
so greatis their contempt and disdain for the King of Glory! The exhortation
for Jesus to save Himself is the first of three similar taunts (also the soldiers in
Lk 23:36-37 andone of the criminals in Lk 23:39), while the accounts in
Matthew and Mark have only one similar statement. In Mt 27:42 they taunted
Him saying " “He saved others;He cannotsave Himself."
Saved...save (4982)(sozo)means to rescue, liberate, bring out safelyand as
often used in the NT refers to rescue from God's judgment and eternal death.
The wickedcry of these Jewishrulers shows their ignorance of their own
Scriptures (cf Isa 53:1-12), which teachthat the Messiahdid not come to
conquer Rome, but to conquer sin and Satan by drinking the full cup of God's

holy wrath againstsin. The last thing Jesus would do now is save Himself, for
it was for this hour that He had come to earth. He had come to die in time,
that others might live forever in eternity.
This is one of the few correctthings these evil men ever said about Jesus,
because He did indeed "save others," performing many miracles in Israel,
none of which they could deny. They persistedhoweverin their refusal to
believe He was God and therefore could not save Himself. Note that it is very
doubtful that these sarcastic commentthat "He saved others" is a reference to
salvationof one's soulfrom eternaldamnation, but referred to physical,
temporal salvation. For a few of the examples of Jesus "saving" others in one
form or another see Luke 7:50+; Lk 8:36+, 48, 50; Lk 17:19+;Lk 18:42+.
There hypocritical taunt is ironic, almostprophetic, for it was by His death
that He would save others spiritually and eternally! Glory!
While the statementof the rulers about salvationis not a direct quote it
clearly overlaps with the phrase "let Him deliver him; Let Him rescue him."
(Ps 22:8). Matthew in fact has the quote from Psalm 22:8 in Mt 27:43 (“HE
TRUSTS IN GOD;LET GOD RESCUE Him now, IF HE DELIGHTS IN
HIM; for He said, ‘I am the Son of God.’”). In the Septuagint the Hebrew
word for "rescue"is translated with the same Greek verb sozo used in their
disdainful remarks. The upshot is that David was alluding to what they would
say when they mockedJesus a thousand years later. The irony of course is
that in three days God would indeed "rescue" (save)His Son, raising Him
from the dead! God's ChosenOne would be supremely vindicated!
Severalyears later Paul summed up the problem of these Jewishrulers (and
of the nation in general)writing "we preach Christ crucified (stauroo), to
Jews a stumbling block (skandalon - think "scandalized"!) and to Gentiles
foolishness."

MacArthur adds that "The rulers viewed anyone hanging on a tree or a cross
as cursed by God (Deut. 21:23), which was true of Jesus (Isa. 53:4, 10;Gal.
3:10-13). But what they did not recognize was that He became a curse for
sinners to redeem them from the curse of the law (Gal. 3:13+). (MacArthur
New TestamentCommentary – Luke)
The parallel description in Matthew adds some detail (the words in bold font
are note in Luke) "In the same waythe chief priests also, along with the
scribes and elders, were mocking Him and saying, 42 “He savedothers; He
cannot save Himself. He is the King of Israel;let Him now come down from
the cross, andwe will believe in Him." (Mt 27:41-42)How ludicrous was their
hypocritical, sarcastictaunt! Think about the countless miracles Jesus had
already performed! And they are saying in essence"Justone more and I will
believe!" Not so!It reminds me of sharing the Gospelwith folks who tell me if
I could see a miracle I would believe. That is total deception and a
"strawman" maneuver to avoid the Truth of the Gospel!They would not
believe for they are alreadytalking with a miracle -- i.e., if they refuse to
believe your testimony about what the Gospeland the Spirit of Christ did to
rescue you from darkness to light they would not believe some lessermiracle!
Neverforget that you as a Christ followerare literally a walking miracle,
indeed one of the greatestofall miracles!
When I knew my children were telling me a tall tale, I would say"Liar, liar,
pants on fire!" Well that could be said of these rulers. They did not believe
His Gospelwords to them, so obviously they would not believe if He came
down from the cross, anymore than they would have believed in Him when
He rose from the dead, which Jesus alluded to in Lk 16:30-31+. In fact the
rulers bribed the Romansoldiers to spread lies, claiming the disciples stole
Jesus’body (see Mt 28:11-15). As MacArthur says "No miracle would have
persuaded them to believe. They loved their sin far too much." Notice also
that these wickedrulers also mockedHis claim as King. Can you imagine
their faces whenHe returns as King of kings and Lord of lords (Rev 19:16+)

and they see Him in unhindered majesty, powerand greatglory (Rev 1:7+, cf
Mt 24:30+)!Woe!No, Jesus won't getoff the cross for these fickle fakers, but
He will arise from the dead, ascendto Heaven and and then rise up from His
throne at the right hand of the Father, to return as the conquering Messiah
and victorious King.
If this is the Christ of God, His ChosenOne - There is no "if" to it -- Jesus in
fact is "the Christ of God, His ChosenOne." What bitter irony that they use
these titles sarcastically, but all heaven declares their veracity (cf Rev 5:11-
12+)!The Christ (literally in Greek Christos or "Anointed One")in this
context is clearlyanother way of saying the "Messiah" andin fact some
translations render it as "God's Messiah" (Lk 23:35NLT, Lk 23:35CSB).
Recallthat Jesus had claimed to be just this, but their eyes were spiritually
blinded (Lk 22:67, 70+, cf2 Cor 3:14-16+)and thus that steadfastlyrejected
Him and His claims.
The irony is that the title His ChosenOne used sarcasticallyhere by the
Jewishrulers, is used by God the Fatherin His testimony at the
Transfigurationdeclaring "This is My Son, My ChosenOne; listen to Him!”
(Lk 9:35+, cf 1 Peter2:4+ = Christ "a living stone which has been rejectedby
men, but is choice and precious in the sight of God.").
Note "this" or "this one" is used with a sense ofcontempt or disdain, much
like "this man" is used by the Jewishleaders in Lk 23:2 when they brought
their accusationsofJesus to Pilate.
Jesus as God's ChosenOne is the Greek word eklektos(which usually refers
to God's elect, those chosenby Him for salvation)and is an allusion to God's
declarationin Isaiah 42:1 "Behold, My Servant, whom I uphold; My Chosen
(Lxx = eklektos)One in Whom My soul delights. I have put My Spirit upon
Him (Mt 3:16 = anointing Jesus with supernatural powerfor ministry! [which
is also our continual need!], cf Isa 11:2+); He (THE CHRIST, THE

MESSIAH) will bring forth justice to the nations (AT HIS SECOND
COMING AND ESTABLISHES HIS MILLENNIAL KINGDOM IN WHICH
ALL THE NATIONS OF THE WORLD WILL EXPERIENCE THE
RIGHTEOUSNESS AND JUSTICE OF THE KING)." As an aside Jesus is
the ultimate Chosenor "ElectOne," and our electionis really a matter of
being chosenin Jesus for Paul explains that God "chose us in Him before the
foundation of the world, that we would be holy and blameless before
Him.(Eph 1:4+).
WILLIAM BARCLAY
THERE THEY CRUCIFIED HIM (Luke 23:32-38)
23:32-38 Two others who were criminals were brought to be put to death with
Jesus. Whenthey came to the place which is canedthe place of a skull, there
they crucified him, and the two criminals, one on his right hand, and one on
his left. And Jesus said, "Father, forgive them, for they do not know what they
are doing." And, as they divided his garments, they castlots for them. The
people stoodwatching, and the rulers gibed at him. "He saved others," they
said. "Let him save himself if he really is the anointed one of God, the chosen
one." The soldiers also mockedhim, coming and offering vinegar to him, and
saying, "If you are the King of the Jews save yourself." There was also an
inscription over him, "This is the King of the Jews."
When a criminal reachedthe place of crucifixion, his cross was laid flat upon
the ground. Usually it was a cross shapedlike a T with no top piece against
which the head could rest. It was quite low, so that the criminal's feet were
only two or three feet above the ground. There was a company of pious
women in Jerusalemwho made it their practice always to go to crucifixions

Jesus was forgiving on the cross

Jesus was forgiving on the cross

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was forgiving on the cross

Similar to Jesus was forgiving on the cross (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was forgiving on the cross