Jesus was a forgiver

JESUS WAS A FORGIVER
EDITED BY GLENN PEASE
LUKE 23:34 New InternationalVersion
Jesus said, "Father, forgive them, for they do not
know what they are doing." And they divided up his
clothes by casting lots.
New Living Translation
Jesus said, “Father, forgivethem, for they don’t know
what they are doing.” And the soldiersgambled for his
clothes by throwing dice.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Magnanimity An Attainment
Luke 23:34
W. ClarksonThen saidJesus, 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 constantlybeen 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 COME AT 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 murdererJoseph Robbins was a bridge watchman on a railway.
He was murdered by a neighbour who wanted to gethis money. The
murderer was caught directly after. During the trial he made this confession
in open court: — "I knew that Robbins had just receivedhis month's wages,
and I resolvedto have his money. I gota shot-gun and went to the bridge. As I
came near to the watch-house, onlooking through the window, I saw Robbins
sitting inside. His head and shoulders only could be seen. I raisedthe gun,
took aim and fired. I waited a few minutes to see if the report of the gun had
alarmed any one, but all was still. Then I went up to the watch-house door,
and found Robbins on his knees praying. Very plainly I heard him say: 'Oh,
God, have mercy on the man who did this, and spare him for Jesus'sake.'I
was horrified; I did not dare to enter the house. I couldn't touch that man's
money. Instead of this, I turned and ran away, I knew not whither. His words
have haunted me eversince."

Christ's pardoning mercy
SenorCastelar."Godis greatin 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!'
Greatis the religion of 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.Letthe first word of the dying Jesus be the subjectof 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 whenthey 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 greaterweight. 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 resolvedthat 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 ignorant of the true nature of the deed which they were committing, but
all were not equally ignorant. Some knew more than others; and according to
their greaterknowledge was theirguilt, according to their ignorance was their
personalshare in the prayer offeredat 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 amongstourselves in this
age. The cross is for ever the sign of 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 evergoing on betweenthe kingdom of darkness and the kingdom of
God. Christ's prayer to His Father is to be regarded in the further light of a
declarationof forgiveness, andan assurance ofit. Forgiveness is easierfor
God to give than for man to take. Forgiveness cannotbe receivedby every
one. If a man says he forgives me, I canonly accepthis word if I believe that I
need his forgiveness — in other words, if I am conscious thatI 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 transferthis 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.Whatmakes 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 murderersIn 1831, whenthe cholera first broke out in Hungary,
the Sclavic peasants ofthe north, were fully persuaded that they had been
poisonedby the nobles, to getrid 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,was seizedby them, dragged
from 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 carriedhim to a blacksmith's shop, and applied hot
ploughshares to his feet. Exhaustedwith 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 peasantry was calmedin a moment, as if by a
miracle; and convincedof the innocence of their victim, and the enormity of
their crime, they fled in terror from the place.
And castlots
On gambling
Dr. Talmage.Christhad been condemned to death, and His property was
being disposedof. He had no real estate. He was born in a stranger's barn,
and buried in a borrowedsepulchre. His personalproperty was of but little
value. His coatwas 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 castlots." 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 RoyalHavana 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,Laramier
City, Wyoming Territory lotteries. There was born the Louisville lottery, with
diamonds and pearls, and watches by the bushel. There was born the Georgia
lottery, for the eastand the west. There was born the Louisiana lottery,
sanctionedby influential names. There was born the Kentucky lottery, for the
city schoolofFrankfort. All the lotteries that have swindled the world were
born there. Without any exceptionall of them moral outrages, whether
sanctionedby 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 "wheelof fortune" 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£10,000in a
lottery. He sold his ticketfor £8,500, andyet had not enough to pay charges
againsthim for tickets. He owedthe brokers £9,000.The editor of a
newspaperwrites:"My friend was blessedwith £4,000 in a lottery, and from
that time he began to go astray, and yesterdayhe askedofme ninepence to
pay for a night's lodging." A man won £4,000in a lottery. Flattered by his
success, he bought another ticket and won still more largely. Another ticket
and still more largely. Then, being fairly started on the road to ruin, here and
there a loss did not seemto agitate him, and he went on and on until the select
men of the village pronounced him a vagabond and picked up his children
from the street, half-starved and almost naked. A hard-working machinist
won £400 in a lottery. He was thrilled with the success, disgustedwith his hard
work, opened a rum grocery, got debauchedin morals, and was found dead at
the footof 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 of wine. It may be a hundred shares in a
prosperous railroad company. I do not care what the instruments of the game
are, or what the stakes are that are put up — if you propose to get anything
without paying for it in time, or skill, or money, unless you getit by
inheritance, you get it either by theft or by gambling. A traveller saidhe
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
of gambling. A man, if he is disposedto this vice, will find something to
accommodate him; if not in the low restaurant behind the curtain, on the
table coveredwith greasycards, or in the steamboatcabin, where the bloated
wretch with 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 excitementwhich, after
the gratificationof the appetite, hurls the man back into destructive reactions.
Then the excitementis wicked. Bewareofan agitation which, like a rough
musician, in order to callout the tune, plays so hard he breaks down the
instrument. Godnever 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
satdown sane. He rose a maniac. The keepers ofgambling saloons school
themselves into placidity. They are fat, and round, and rollicking, and obese;
but those who go to play for the sake ofwinning 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 characterofnine 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 soonas 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, disgraceto 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. It is well, however, that we should remember who were the
primary direct objects of that prayer. Not Pilate, for he knew that he had
condemned the innocent; not the chief priests and scribes, for their sin, too,
was againstlight and knowledge. Thosefor whom our Lord then prayed were
clearly the soldiers who nailed Him to the cross, to whom the work was but
that which they were, as they deemed, bound to do as part of their duty. It is,
however, legitimate to think of His intercessionas including, in its ultimate
extension, all who in any measure sin againstGod as not knowing what they
do, who speak or actagainstthe Son of Man without being guilty of the sin
againstthe Holy Ghost. (See Note on Acts 3:17.)
Matthew Henry's Concise Commentary23:32-43As soonas Christ was
fastenedto the cross, he prayed for those who crucified him. The greatthing
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 canbe sure they shall have time to repent at death, but every man
may be sure he cannot have the advantages this penitent thief had. We shall
see the case to be singular, if we observe the uncommon effects of God's grace
upon this man. He reproved the other for railing on Christ. He owned that he
deservedwhat 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 desired to be happy in that life; not like the other thief, to be only saved
from the cross. Observe his humility in this prayer. All his request is, Lord,
remember me; quite referring it to Jesus in what wayto remember him. Thus
he was humbled in true repentance, and he brought forth all the fruits for
repentance his circumstances would admit. Christ upon the cross, is gracious
like Christ upon the throne. Though he was in the greateststruggle and
agony, yet he had pity for a poor penitent. By this actof 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 despairof none, and that none should despairof 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 BibleFather, forgive them - This is a fulfillment of the
prophecy in Isaiah53:12; "He made intercessionforthe transgressors." The
prayer was offeredfor those who were guilty of putting him to death. It is not
quite certain whether he referred to the "Jews"or"to the Roman soldiers."
Perhaps he referred to both. The Romans knew not what they did, as they
were really ignorant that he was the Son of God, and as they were merely
obeying the command of their rulers. The Jews knew, indeed, that he was
"innocent," and they had evidence, if they would have 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, andenough to leave

then without excuse, yet they did not, "in fact," believe that he was the
Saviour promised by the prophets, and had not, "in fact," any proper sense of
his rank and dignity as "the Lord of glory." If they had had, they would not
have crucified him, as we cannot suppose that they would knowingly put to
death their own Messiah, the hope of the nation, and him who had been so
long promised to the fathers. See the notes at 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 greatest sinners, 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 CommentaryLu 23:32-38, 44-46.Crucifixion
and Deathof the Lord Jesus.

(See on [1738]Joh19:17-30).
Matthew Poole's CommentaryVer. 34-46. See Pooleon"Matthew 27:35", and
following 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, which
we 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 BibleThen said Jesus, Father, forgive them,....
When he was crucified betweenthe two thieves, and as he hung upon the
cross, and while insulted and abusedby all sorts of men, and put to the
greatestpain and torture, he addressedhimself to God his Father: the Arabic
version reads, "my Father", who was so to him, not as he was man; for as
such he had no father; but as he was God, being as a divine person, his
beloved, and only 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 setbelievers 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, maliciouslycrucified him, for whom
prayer is not to be made; but for those who were ignorantly concernedin it, as
the next clause shows, evenfor his own elect, whom the Father had given him
out of the world, which were among his crucifiers; for those, and not the
world, he prays: and the fruit of this his prayer quickly appeared, in the
conversionof three thousand of them under Peter's sermon on the day of
Pentecost, next following, in six weekstime. 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 TestamentHYPERLINK"/luke/23-34.htm"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 regardits genuineness as
subject to a certain amount of doubt. In favour of it is its conformity with the
whole aim of Lk. in his Gospel, which is to exhibit the graciousnessofJesus.—
διαμεριζόμενοι, etc., andparting His garments they castlots = they divided
His garments by casting lots.
Cambridge Bible for Schools andColleges34. 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
strangelyomitted by B, D. We must surely suppose that the prayer was
uttered not only for the Roman soldiers, who were the mere instruments of
the executors, but for all His enemies. It was in accordancewithHis own
teaching (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,
of which 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 lastcry 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 GnomenHYPERLINK"/luke/23-34.htm"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 recordedthem all. From this it is evident, that their four records are as it
were four voices, which, joined together, form one symphony; and at one time
single voices sound (solos), at another, two voices (duets), at another, three
(trios), at another, all the voices together. The Saviour went through most of
the ordealon the cross in silence;but His seven utterances containa
recapitulation of the doctrine calculatedto be of profit to us in our lasthours.
[It would not be unattended with profit to comp. with this the German hymn
of the Author, composedon a particular occasion, beginning thus:—“Mittler!
alle Kraft der Worte,” etc. It may be found in “Sen. Urlspergeri Unterricht
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 regard to both His enemies and a converted sinner,
and His mother with His disciple, and His heavenly Father. These seven
utterances may also be comparedwith the sevenpetitions in the Lord’s
prayer. Even in the very order of the utterances, mysteries are hidden; and
from it maybe illustrated the successive steps ofevery 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 casesin the time of Moses.The prayers
of the Long-suffering One (or simply, the Sufferer) prevent the immediate
executionof wrath, and obtain a full ‘forgiveness’forthe time to come, as well
as ‘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, whatthey do) They knew
certainly that they were in the actof 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, evenheavier guilt was incurred by him who sinned
knowingly.—V. g.]
Pulpit CommentaryVerse 34. - Then saidJesus, 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 ancient
manuscripts 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 consciousnesswhichhad been formerly
expressed, "Father, I know that thou hearestme always." "His intercession
has this for its ground, though in meeknessit is not expressed:'Father, I will
that thou forgive them." In the same sublime consciousness who he was, he
speaks shortlyafter to the penitent thief hanging by his side. These words of
the crucified Jesus were heardby 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 answeredatonce 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 of the Lord's garments, and that in dress, as in all other
things, he followed a simple fashion."
PRECEPT AUSTIN RESORCES
Christ’s Plea For Ignorant Sinners BY SPURGEON
“Then saidJesus, Father, forgive them; for they know not what they
do.”
Luke 23:34
WHAT tenderness we have here; what self-forgetfulness;what almighty love!
Jesus did not say to those who crucified Him, “Be gone!” One such word and
they would have all fled. When they came to take Him in the garden, they
went backwardand fell to the ground when He spoke but a short sentence!
And now that He is on the Cross, a single syllable would have made the whole
company fall to the ground, or flee awayin fright.
Jesus says not a word in His own defense. When He prayed to His Father, He
might justly have said, “Father, note what they do to Your beloved Son. Judge
them for the wrong they do to Him who loves them and who has done all He
can for them.” But there is no prayer againstthem in the words that Jesus
utters. It was written of old, by the Prophet Isaiah, “He made intercessionfor
the transgressors”–andhere it is fulfilled! He pleads for His murderers,
“Father, forgive them.”
He does not utter a single word of upbraiding. He does not say, “Why do you
do this? Why pierce the hands that fed you? Why nail the feetthat followed
after you in mercy? Why mock the Man who loved to bless you?” No, not a
word, even, of gentle upbraiding, much less anything like a curse. “Father,
forgive them.” You notice Jesus does not say, “I forgive them,” but you may
read that betweenthe lines. He says that all the more because He does not say
it in words. But He had laid aside His majesty and is fastenedto the Cross
and, therefore, He takes the humble position of a suppliant, rather than the
more lofty place of One who had powerto forgive. How often, when men say,

“I forgive you,” is there a kind of selfishness aboutit? At any rate, self is
assertedin the very actof forgiving. Jesus takes the place of a pleader, a
pleader for those who were committing murder upon Himself. Blessedbe His
name!
This word on the Cross we shall use, tonight, and we shall see if we cannot
gather something from it for our instruction, for, though we were not there
and we did not actually put Jesus to death, yet we really causedHis death–we,
too, crucified the Lord of Glory and His prayer for us was, “Father, forgive
them; for they know not what they do.”
I am not going to handle this text so much by wayof exposition, as by way of
experience. I believe there are many here to whom these words will be very
appropriate. This will be our line of thought. First, we were, in a measure,
ignorant. Secondly, we confess that this ignorance is no excuse. Thirdly, we
bless our Lord for pleading for us and fourthly, we now rejoice in the pardon
we have obtained. May the Holy Spirit graciouslyhelp us in our meditation!
1. Looking back upon our past experience, let me say, first, that WE
WERE, IN A MEASURE, IGNORANT. We who have been forgiven, we
who have been washedin the blood of the Lamb, we once sinned in a
greatmeasure through ignorance. Jesus says, “Theyknow not what
they do.” Now, I shall appeal to you, Brothers and Sisters–whenyou
lived under the dominion of Satanand servedyourselves and sin–was
there not a measure of ignorance in it? You can truly say, as we said in
the hymn we sang just now–
“Alas! I knew not what I did.”
It is true, first, that we were ignorant of the awful meaning of sin. We beganto
sin as children–we knew that it was wrong, but we did not know all that sin
meant. We went on to sin as young men–perhaps we plunged into much
wickedness. We knew it was wrong, but we did not see the end from the
beginning. It did not appearto us as rebellion againstGod. We did not think
that we were presumptuously defying God, setting at nothing His wisdom,
defying His power, deriding His love, spurning His holiness, yet we were.
There is an abysmal depth in sin. You cannotsee the bottom of it. When we
rolled sin under our tongue as a sweetmorsel, we did not know all the terrible
ingredients compounded in that deadly bittersweet. We were, in a measure,
ignorant of the tremendous crime we committed when we dared to live in
rebellion againstGod. So far, I think, you are with me.
We did not know, at that time, God’s greatlove for us. I did not know that He
had chosenme from before the foundation of the world. I never dreamed of

that! I did not know that Christ stoodfor me as my Substitute, to redeem me
from among men. I did not know the love of Christ–did not understand it.
You did not know that you were sinning againsteternalLove, againstinfinite
compassion, againsta distinguishing Love such as God had fixed on you from
eternity. So far, we knew not what we did.
I think, too, that we did not know all that we were doing in our rejectionof
Christ and putting Him to grief. He came to us in our youth and, impressedby
a sermon, we beganto tremble and to seek His face. But we were decoyed
back to the world and we refused Christ. Our mother’s tears, our father’s
prayers, our teacher’s admonitions often moved us–but we were very
stubborn and we rejectedChrist. We did not know that, in that rejection, we
were virtually putting Him awayand crucifying Him! We were denying His
Godhead, or else we would have worshipped Him. We were denying His love,
or else we would have yielded to Him. We were practically, in every act of sin,
taking the hammer and the nails and fastening Christ to the Cross, but we did
not know it. Perhaps, if we had knownit, we would not have crucified the
Lord of Glory. We knew we were doing wrong, but we did not know all the
wrong that we were doing.
Nor did we know fully the meaning of our delays. We hesitated–wewere on
the verge of conversion, but we went back and turned, again, to our old follies.
We were hardened, Christless, still prayerless, and eachof us said, “Oh, I am
only waiting a little while till I have fulfilled my present engagements, till I am
a little older, till I have seena little more of the world!” The factis, we were
refusing Christ and choosing the pleasures of sin instead of Him–and every
hour of delay was an hour of crucifying Christ, grieving His Spirit and
choosing this harlot world in the place of the lovely and ever-blessedChrist!
We did not know that.
I think we may add one thing more. We did not know the meaning of our self-
righteousness. We usedto think, some of us, that we had a righteousness of
our own. We had been to Church regularly, or we had been to the Meeting
House whenever it was open. We were christened; we were confirmed, or,
perhaps, we rejoicedthat we never had either of those things done to us. Thus,
we put our confidence in ceremonies, orthe absence ofceremonies!We said
our prayers; we read a chapter in the Bible night and morning. We did–oh, I
do not know what we did not do! But there we rested–we were righteous in
our own esteem. We had not any particular sin to confess, norany reasonto
lie in the dust before the Throne of God’s majesty. We were about as goodas
we could be and we did not know that we were, even, then, perpetrating the
highest insult upon Christ, for, if we were not sinners, why did Christ die?

And, if we had a righteousness ofour own which was goodenough, why did
Christ come here to work out a righteousness forus?
We made Christ to be a superfluity, by considering that we were goodenough
without resting in His atoning Sacrifice. Ah, but we did not think we were
doing that! We thought we were pleasing God by our religiousness, by our
outward performances, by our ecclesiasticalcorrectness!But all the while we
were setting up antichrist in the place of Christ! We were making out that
Christ was not needed! We were robbing Him of His office and glory! Alas,
Christ would say of us with regard to all these things, “Theyknow not what
they do.” I want you to look quietly at the time pastwherein you served sin
and see whetherthere was not a darkness upon your mind, a blindness in your
spirit, so that you did not know what you did.
II. Well now, secondly, WE CONFESSTHAT THIS IGNORANCE IS NO
EXCUSE. Our Lord might urge it as a plea, but we never could. We did not
know what we did and so we were not guilty to the fullest possible extent–but
we were guilty enough–therefore letus acknowledgeit.
For first, remember, the law never allows this as a plea. In our own English
law, a man is supposed to know what the law is. If he breaks it, it is no excuse
to plead that he did not know it. It may be regarded by a judge as some
extenuation, but the law allows nothing of the kind. God gives us the Law and
we are bound to keepit. If I erred through not knowing the Law, still it was a
sin. Under the Mosaic Law there were sins of ignorance and for these there
were specialofferings. The ignorance did not blot out the sin. That is clearin
my text, for, if ignorance rendered an action no longer sinful, they why would
Christ say, “Father, forgive them”? But He does–He asksfor mercy for what
is sin–eventhough the ignorance, in some measure, is supposedto mitigate the
criminality of it.
But, dear Friends, we might have known. If we did not know, it was because
we would not know. There was the preaching of the Word, but we did not care
to hear it. There was this blessedBook, but we did not care to read it. If you
and I had sat down and lookedat our conduct by the light of the Holy
Scripture, we might have known much more of the evil of sin, much more of
the love of Christ, much more of the ingratitude which is possible in refusing
Christ and not coming to Him.
In addition to that, we did not think. “Oh, but,” you say, “young people never
think!” But young people should think. If there is anybody who need not
think, it is the old man whose day is nearly over. If he thinks, he has but a
very short time in which to improve–but the young have all their lives before

them. If I were a carpenterand had to make a box, I would not think about it
after I had made the box. I would think, before I beganto cut my timber,
what sort of box it was to be. In every action, a man thinks before he begins or
else he is a fool. A young man ought to think more than anybody else, for now
he is, as it were, making his box. He is beginning his life-plan–he should be the
most thoughtful of all men. Many of us, who are now Christ’s people, would
have known much more about our Lord if we had given Him more careful
considerationin our earlierdays. A man will considerabout taking a wife. He
will considerabout making a business. He will considerabout buying a horse
or a cow, but he will not considerabout the claims of Christ and the claims of
the MostHigh God! And this renders his ignorance willful and inexcusable.
Beside that, dear Friends, although we have confessedto ignorance, in many
sins we did not know a greatdeal. Come, let me quicken your memories.
There were times when you knew that such an actionwas wrong when you
beganit. You lookedat the gain it would bring you–and you sold your soul for
that price and deliberately did what you were well aware was wrong. Are
there not some here, saved by Christ, who must confess that, at times, they did
violence to their conscience? Theydid despite to the Spirit of God, quenched
the Light of Heaven, drove the Spirit awayfrom them, distinctly knowing
what they were doing! Let us bow before God in the silence ofour hearts and
acknowledge to all of this. We hear the Mastersay, “Father, forgive them; for
they know not what they do.” Let us add our owntears as we say, “And
forgive us, also, becausein some things we did know. In all things we might
have known, but we were ignorant for lack of thought, which thought was a
solemn duty which we ought to have rendered to God.”
One more thing I will sayon this head. When a man is ignorant and does not
know what he ought to do, what should he do? Well, he should do nothing till
he does know! But here is the mischief of it–when we did not know, yet we
chose to do the wrong thing. If we did not know, why did we not choose the
right thing? But, being in the dark, we never turned to the right, but always
blundered to the left from sin to sin! Does notthis show us how depraved our
hearts are? Though we are seeking to be right, when we are left alone, we go
wrong of ourselves. Leave a child alone. Leave a man alone. Leave a tribe
alone without teaching and instruction–what comes ofit? Why, the same as
when you leave a field alone!It never, by any chance, produces wheator
barley! Leave it alone and there are rank weeds, thorns and briars–showing
that the natural set of the soil is towards producing that which is worthless!
O Friends, confess the innate evil of your hearts as well as the evil of your
lives, in that, when you did not know, yet, having a perverse instinct, you

chose the evil and refused the goodand, when you did not know enoughof
Christ and did not think enough of Him to know whether you ought to have
Him or not, you would not have come to Him that you might have life! You
needed light but you shut your eyes to the sun. You were thirsty but you
would not drink of the living spring and so, your ignorance, though it was
there, was a criminal ignorance which you must confess before the Lord. Oh,
come to the Cross, you who have been there, before, and have lost your
burden there! Come and confess your guilt, again, and clasp that Cross
afresh! Come and look to Him who bled upon it and praise His dear name
that He once prayed for you, “Fatherforgive them; for they know not what
they do.”
Now, I am going a step further. We were, in a measure, ignorant, but we
confess that that measurable ignorance was no excuse.
III. Now, thirdly, WE BLESS OUR LORD FOR PLEADING FOR US.
Do you notice when it was that Jesus pleaded? It was while they were
crucifying Him. They had not just driven in the nails, they had lifted up the
Cross and dished it down into its socket–anddislocatedallHis bones so that
He could say, “I am poured out like water, and all My bones are out of joint.”
Ah, dear Friends, it was then that, instead of a cry or groan, this dear Sonof
God said, “Father, forgive them; for they know not what they do.” They did
not ask for forgiveness forthemselves–Jesusasksforgivenessforthem! Their
hands were stained with His blood and it was then, even then, that He prayed
for them! Let us think of the greatlove with which He loved us, even while we
were yet sinners, when we were rioting in sin, when we drank it down as the
ox drinks down water! Even then He prayed for us! “While we were yet
without strength, in due time Christ died for the ungodly.” Bless His name
tonight! He prayed for you when you did not pray for yourself! He prayed for
you when you were crucifying Him!
Then think of His plea, He pleads His Sonship. He says, “Father, forgive
them.” He was the Son of God and He put His Divine Sonship into the scale on
our behalf. He seems to say, “Father, as I am Your Son, grant Me this request
and pardon these rebels. Father, forgive them.” The filial rights of Christ
were very great. He was the Sonof the Highest. “Light of Light, very God of
very God,” the secondPersonin the Divine Trinity–and He puts that Sonship
here before God and says, “Father, Father, forgive them.” Oh, the power of
that Word from the Son’s lips when He is wounded, when He is in agony,
when He is dying! He says, “Father, Father, grant My one request! O Father,
forgive them; for they know not what they do.” And the greatFather bows
His awful head in token that the petition is granted.

Then notice that Jesus here, silently, but really pleads His sufferings. The
attitude of Christ when He prayed this prayer is very noteworthy. His hands
were stretchedupon the transverse beam. His feet were fastenedto the
upright tree and there He pleaded! Silently His hands and feet were pleading
and His agonized body from the very sinew and muscle pleaded with God! His
Sacrifice was presentedcomplete and so it is His Cross that takes up the plea,
“Father, forgive them.” O blessedChrist! It is thus that we have been
forgiven, for His Sonship and His Cross have pleaded with Godand have
prevailed on our behalf.
I love this prayer, also, becauseofthe indistinctness of it. It is, “Father,
forgive them.” He does not say, “Father, forgive the soldiers who have nailed
Me here.” He includes them. Neither does He say, “Father, forgive sinners in
ages to come who will sin againstMe.” But He means them. Jesus does not
mention them by any accusing name–“Father, forgive My enemies. Father,
forgive My murderers.” No, there is no word of accusationupon those dear
lips. “Father, forgive them.” Now into that pronoun, “them,” I feelthat I can
crawl. Can you getin there? Oh, by a humble faith, appropriate the Cross of
Christ by trusting in it and getinto that big little word, “them”! It seems like a
chariot of mercy that has come down to earth into which a man may step–and
it shall bear him up to Heaven. “Father, forgive them.”
Notice, also, whatit was that Jesus askedfor–to omit that would be to leave
out the very essenceofHis prayer. He askedfor full absolution for His
enemies–“Father, forgive them. Do not punish them. Forgive them. Do not
remember their sin. Forgive it, blot it out, throw it into the depths of the sea.
Remember it not, My Father. Mention it not againstthem any more forever.
Father, forgive them.” Oh, blessedprayer, for the forgiveness of Godis broad
and deep! When man forgives, he leaves the remembrance of the wrong
behind. But when God pardons, He says, “I will forgive their iniquity and I
will remember their sin no more.” It is this that Christ askedfor you and me
long before we had any repentance, or any faith–and in answerto that prayer
we were brought to feelour sin! We were brought to confess itand to believe
in Him! And now, glory be to His name, we canbless Him for having pleaded
for us and obtained the forgiveness ofall our sins!
IV. I come now to my last remark, which is this–WE NOW REJOICE IN
THE PARDON WE HAVE OBTAINED.
Have you obtained pardon? Is this your song?–
“Now, ohjoy! My sins are pardoned,
Now I can, and do believe.”

I have a letter, in my pocket, from a man of education and standing, who has
been an agnostic. He says that he was a sarcastic agnostic andhe writes
praising God and invoking every blessing upon my head for bringing him to
the Savior’s feet. He says, “I was without happiness for this life and without
hope for the next.” I believe that that is a truthful description of many an
unbeliever. What hope is there for the world to come apart from the Cross of
Christ? The besthope such a man has is that he may die the death of a dog
and that may be the end of him. What is the hope of the RomanCatholic when
he comes to die? I feelso sorry for many devout and earnestfriends, for I do
not know what their hope is. They do not hope to go to Heaven–notfor some
time, at any rate–theybelieve some “purgatorial” pains must be first endured.
Ah, this is a poor, poor faith to die on–to have such a hope as that to trouble
your last thoughts! I do not know of any religion but that of Christ Jesus
which tells us of sin pardoned, absolutely pardoned!
Now, listen. Our teaching is not that, when you come to die, you may, perhaps,
find out that it is all right, but, “Beloved, now we are the sons of God.” “He
that believes on the Sonhas everlasting life.” He has it now and he knows it,
and he rejoices in it! So I come back to the last head of my discourse–we
rejoice in the pardon Christ has obtained for us. We are pardoned! I hope
that the larger portion of this audience cansay, “By the Grace of God, we
know that we are washedin the blood of the Lamb.”
Pardon has come to us through Christ’s plea. Our hope lies in the plea of
Christ and especiallyin His death. If Jesus paid my debt–and He did it if I am
a believer in Him–then I am out of debt. If Jesus bore the penalty of my sin–
and He did it if I am a Believer–thenthere is no penalty for me to pay, for we
can sayto Him–
“Complete Atonement You have made,
And to the utmost farthing paid
WhateverYour people owed.
Nor canHis wrath on me take place,
If shelteredin Your Righteousness,
And sprinkled with Your blood.
If You have my discharge procured,
And freely in my place endured
The whole of wrath Divine–
Payment God can’t twice demand,
First of my bleeding Surety’s hand,
And then, again, at mine.”

If Christ has borne my punishment, I shall never bear it! Oh, what joy there is
in this blessedassurance!Your hope that you are pardoned lies in this–that
Jesus died. Those dearwounds of His bled for you!
We praise Him for our pardon because we do know, now, what we did. Oh,
Brothers and Sisters, I know not how much we ought to love Christ because
we sinned againstHim so grievously! Now we know that sin is, “exceedingly
sinful.” Now we know that sin crucified Christ. Now we know that we stabbed
our heavenly Lover to His heart! We slew, with ignominious death, our best
and dearestFriend and Benefactor!We know that, now, and we could almost
weeptears of blood to think that we ever treated Him as we did! But, it is all
forgiven, all gone!Oh, let us bless that dear Son of God who has put away
even such sins as ours! We feelthem more, now, than ever before. We know
they are forgiven and our grief is because ofthe pain that the purchase of our
forgiveness costourSavior. We never knew what our sins really were till we
saw Him in a bloody sweat. We neverknew the crimson hue of our sins till we
read our pardon written in crimson lines with His precious blood! Now we see
our sin and yet we do not see it, for God has pardoned it, blotted it out, castit
behind His back forever!
From now on ignorance, suchas we have described, shall be hateful to us.
Ignorance of Christ and eternal things shall be hateful to us. If, through
ignorance, we have sinned, we will have done with that ignorance!We will be
students of His Word. We will study that masterpiece of all the sciences, the
knowledge ofChrist Crucified. We will ask the Holy Spirit to drive far from
us the ignorance that genders sin. God grant that we may not fall into sins of
ignorance any more, but we may be able to say, “I know whom I have believed
and, henceforth I will seek more knowledge till I comprehend, with all saints,
what are the heights, and depths, and lengths, and breadths of the love of
Christ, and know the love of God, which passes knowledge!”
I put in a practicalword here. If you rejoice that you are pardoned, show your
gratitude by your imitation of Christ. There was never before such a plea as
this, “Father, forgive them; for they know not what they do.” Pleadlike that
for others. Has anybody been injuring you? Are there persons who slander
you? Pray, tonight, “Father, forgive them; for they know not what they do.”
Let us always render goodfor evil, blessing for cursing–andwhen we are
calledto suffer through the wrong-doing of others–letus believe that they
would not act as they do if it were not because oftheir ignorance. Let us pray
for them and make their very ignorance the plea for their forgiveness–
“Father, forgive them; for they know not what they do.”

I want you to think of the millions in London just now. Think of those miles of
streets, pouring out their children this evening! Think of those public houses
with the crowds streaming in and out. Go down our streets by moonlight. See
what I almost blush to tell. Follow men and women, too, to their homes, and
be this your prayer–“Father, forgive them; for they know not what they do.”
That silver bell–keepit always ringing. What did I say? “Thatsilver bell”?
No, it is the golden bell upon the priest’s garments. Wearit on your garments,
you priests of God, and let it always ring out its goldennote, “Father, forgive
them; for they know not what they do.” If I can setall God’s saints imitating
Christ with such a prayer as this, I shall not have spokenin vain.
Brothers and Sisters, I see reasonfor hope in the very ignorance that
surrounds us. I see hope for this poor city of ours, hope for this poor country,
hope for Africa, China and India. “Theyknow not what they do.” Here is a
strong argument in their favor, for they are more ignorant than we were.
They know less of the evil of sin and less of the hope! Send up this fiery shaft
of prayer, straight to the heart of God, while Jesus, from His Throne, shall
add His prevalent intercession, “Father, forgive them; for they know not what
they do.”
If there are any unconverted people here, and I know that there are some, we
will mention them in our private devotion, as wellas in the public assembly.
And we will pray for them in words like these, “Father, forgive them; for they
know not what they do.” May God bless you all, for Jesus Christ’s sake!
Amen.
BRUCE HURT MD
Luke 23:34 But Jesus was saying, "Father, forgive them; for they do not know what they
are doing." And they cast lots, dividing up His garments among themselves.
KJV Luke 23:34 Then said Jesus, Father, forgive them; for they know not what they do.
And they parted his raiment, and cast lots.
• 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 Peter 2:20-23; 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 cast lots, 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 seven last 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
NET Note has a technical comment 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
parallel in 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 fact of the parallel in Acts 7:60 may well have
prompted early scribes to insert the saying in Luke's Gospel alone. Further, there is the great
difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult,
but even those who regard the verse as inauthentic literarily often consider it to be authentic
historically. For this reason it has been placed in single brackets in the translation.
A T Robertson comments that "Some of the oldest and best documents do not contain this verse,
and yet, while it is not certain that it is a part of Luke's Gospel, it is certain that Jesus spoke these
words, for they are utterly unlike any one else." (Word Pictures in the New Testament)
But Jesus (Iesous) was saying - The context could not be more striking. Here we see Jesus
placed on the Cross representing the height of mankind's sin, the worst that man can do to God,

and yet Jesus, ever the merciful One, pleads for forgiveness of the 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 clearly a 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 asleep when you are praying out loud!).
What the Bible teaches suggests that "When they nailed Him to the tree, He said, "Father,
forgive them"; when they mocked Him and scoffed at 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 "cheap grace," but the costliest of grace!
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:
Moreover the law entered, that the offence might abound. But where sin abounded, grace
did much more abound (Ro 5:20KJVHYPERLINK "/romans_520-21#5:20"+).
Indeed, are not Jesus' very first words from the Cross AMAZING GRACE ABOUNDING! Sin
had reached it's apex, but divine grace superseded sin's worst!
Darrell Bock writes "Jesus thus 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; Schweizer 1984:
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 of Acts) and that God not hold their act against them. 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 "intercession for the
transgressors" (Isa. 53:12). (Bible Exposition Commentary – 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 spoken by Jesus and most likely were spoken between 9 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 answered when 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 practiced what 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 good for those who hate us, and pray for those
who spitefully use us and persecute us (Matthew 5:44HYPERLINK "/matthew_543-45#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 earlier when
"Jesus returned to Galilee in the power of the Spirit." (Luke 4:14, cp Acts 10:37-38). Peter says
"God was 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 recorded that "falling on his knees, he cried out with a loud voice, “Lord, do not
hold this sin against them!” 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 several passages in
Acts that serve as somewhat of a "commentary" on this their sins of ignorance...
Acts 3:17 "And now, brethren (Jews), I know that you acted in ignorance, just as your
rulers did also."
John MacArthur explains - Their ignorance was certainly inexcusable, since the
evidence that Jesus was the Messiah was clear from the Old Testament, the words and
works of Jesus, and His death and resurrection. Yet, none of them were beyond the reach
of 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 Messiah are indicted for the less heinous motive of
ignorance. There is a note of mercy in the fact that Peter focuses on the blindness and
ignorance of the unregenerate (cf. 2 Cor. 4:3-4). (MacArthur New Testament
Commentary – Acts)
Acts 13:27 “For those 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 overlooked the times of ignorance, God is now declaring to
men that all people everywhere should repent,
Paul adds that if the rulers had understood Who Jesus was, "they would not have crucified the
Lord of glory" (1 Cor. 2:8).
Father (3962)(pater) is of course the first Person of the Trinity, God the Father, the One to
Whom Jesus had appealed in 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 addressed His final words crying out with a loud voice "Father into Thy hands I
commit My Spirit." And having said this, He breathed His last." (Lk 23:46).
Forgive (863) (aphiemi from apo = prefix speaks of separation, putting some distance between
+ hiemi = put in motion, send) conveys the basic idea of an action which 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 separation and refers to
total detachment, total separation, from a previous location or condition. In secular Greek
aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot

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