Jesus was crucified between two thieves

JESUS WAS CRUCIFIED BETWEEN TWO THIEVES
EDITED BY GLENN PEASE
Matthew 27:38 38Two rebels were crucifiedwith him,
one on his right and one on his left.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Christ As King Of The Jews
Matthew 27:37
R. Tuck
It is not difficult to understand Pilate. He is a commonplace, and in no sense a
complex character. His actin putting this inscription above Christ's head
reveals the mean-souled man who, because he cannot have his way, will have
his revenge in a paltry, petty way. Not an outrageouslywickedman, the keyto
his characterlies in his love of distinction, power, and self-indulgence. A man
of weak, and, with his temptations, of corrupt character, he was anxious to
conciliate the Jews, so he surrendered Jesus;but he would force his stubborn
way in the trumpery matter of the superscription. To all expostulations he
replied, "What I have written I have written."
I. TO CALL CHRIST "KING OF THE JEWS" MAY PRODUCE A FALSE
IMPRESSION.

1. Old prophecies had indeed suggestedthe kingship of Messiah, but the
kingship anticipated was a theocracyrather than an earthly rule.
2. Disciples had takenup the idea that Christ was to be an earthly King. There
was a materializing tendency in that age, becausematerialdeliverance from
Roman bondage seemedto be the one thing needful.
3. Christ never claimed such a title, and never actedas if he claimed it. There
is a royal tone in Christ's words and works. He spoke of himself in relation to
the "kingdomof heaven;" but never of himself as "King of the Jews."
4. Christ emphatically declared, evento Pilate, that in such sensesas men
attachedto the words, he was not "King of the Jews.""Mykingdom is not of
this world." Christ is not an earthly king, and never will be. He is King of
truth, King of souls, King of righteousness.
II. TO CALL CHRIST "KING OF THE JEWS" MAY EXPRESS THE
TRUTH CONCERNING HIM. He is King of the Jews, but not of those who
are only nationally such. He is King of all who are the true children of
Abraham, because they have the faith of Abraham. Christ may be calleda
"King" if we understand by that term:
1. King of truth seekers;of all truth seekers everywhere.
2. King of the spiritually minded; of those who cannotbe satisfiedwith the
seenand temporal, but must breathe the atmosphere of the unseenand
eternal.
3. Christ, as we see him on the cross, is Champion-King.
4. Christ, as now in the spiritual realm, is King of his Church. "On his vesture
and thigh his name is written, King of kings, and Lord of lords." - R.T.
Biblical Illustrator
Two thieves crucified with Him.

Matthew 27:38
Jesus betweentwo robbers
G. Venables.
I. The moral condition of these men BEFORE CRUCIFIXION — Robbers.
They are also called"malefactors." At the earlier stage ofthe proceedings
these two men were equally depraved.
II. The moral condition of these men AFTER THEY WERE AFFIXED TO
THE CROSS. In the case ofone —
1. There was a beholding of the crucified Jesus.
2. There was a perception of his own sinfulness and of the purity of Christ.
3. There is a prayer for a participation in all that Christ has to offer.
4. His acceptancepromisedby Jesus. The other sinner mocks our Lord. The
men the same at first, but now how changedthe condition of one.
III. THE POSITION THESE TWO ROBBERS OCCUPIEDIN RESPECT
TO CHRIST.
1. Christ is placed on the centralcross. He was first suspended on the cross by
the cruel malignity of men.
2. That Christ's sufferings were for all men. He was crucified betweentwo,
not on one side.
3. These robbers were the representative men of the world.
4. You may perish with Christ close beside you.
(G. Venables.)
The three crosses
T. R. Stevenson.

I. There may be the same outward circumstances where there is the greatest
inward diversity.
II. We have no choice as to the fact of suffering: our choice refers only to its
nature. Eachhas his owncross:Christ was not without one. The wickedhave
their woes.
1. The sufferings of the goodare consoled.
2. The sufferings of the goodare limited — "For a season."
III. The means used for Christ's disgrace promote His glory. Satanwas
wounded by his own weapon:and the robber designedto insult our Lord was
saved. Thus temptation is turned to goodends.
(T. R. Stevenson.)
Christ dying amid thieves
Phillips Brooks.
There then are the two stories (of the thieves and of Jesus). See how far apart
they begin. One in the innocence ofperfect holiness;the other in the blackest
wickedness. And then see how they meet at last. As when a black and turbid
stream goes hurrying towards a cavern's gloom, into which it is destined to
plunge itself oatof sight, and just before it reaches its dark doom, a pure fresh
river that was born among the snows in the sunlight on the mountain's top,
and has sung its way down through flowers, drops its quiet, transparent
waters down into the tumultuous current, and shares its plunge, so the pure
holiness of Christ fell into the streamof human wickedness, and sharedits
fate.
(Phillips Brooks.)
The penitent thief
T. Sherlock, D. D.

The different effects the judgments of God have upon the minds of men. The
wisdom of God in setting the examples of His justice and mercy so near
together, and has taught us to fear without despair, and to hope without
presumption. What would the dying sinner give to have his Saviour so near
him in his lastmoments.
I. Let us see the CIRCUMSTANCES WHICHDISTINGUISH IT FROM
THAT OF THE DYING CHRISTIAN.
1. In all this there may be nothing resembling a death-bed repentance. The
dying thief seems to have heard and known much about the characterof
Christ: he had elsewhere learntHis dignity and was persuadedof the truth of
His mission. And what is this to them who have no desire to lie down
Christians upon their death-beds, though they would willingly go off
penitents.
2. Suppose this greatwork were begun and finished on the cross, yetit cannot
be drawn into example by Christian sinners; because the conversionof a Jew
or a heathen is one thing, and the repentance of a Christian another.
3. The profligate life of this unconverted sinner was not attended with such
aggravatedcircumstancesas the sins of Christians are. He sinned againstthe
light of nature and reasononly. The greaterhis weaknesswas, the fitter object
for mercy was he. Notthe same excuses for Christians.
II. But there are OTHER CIRCUMSTANCESFIT TO BE OBSERVED
WHICH RENDER A DEATH-BED REPENTANCEVERYINSECURE AND
DANGEROUS, thoughwe should allow it all the hopes which have been
raisedfrom the case before us.
1. He that sins in hopes of repentance at last, may sin so far as to grow
hardened and obdurate, and imcapable of repentance when the time cosines.
Nor is it in your own power to sin to what degree you please;habits grow
insensibly. There is more reasonto fearthat sin indulged will get the better of
you, than you of it.
2. Could you preserve your resolutions of repentance, yet still it is not in your
own powerto secure anopportunity to execute them. The thief on the cross

died by the hand of justice, knew how long he had to live; he had no pretence
to defer his repentance.
3. His death not being the effectof disease, but of the judge's sentence, he
brought with him to the cross, whichyou may call his death-bed, a sound
body and mind. He had his sensesperfectly, his reasonfresh, and was capable
of faith and acts of devotion. How different is the case ofthe languishing
sinner. How can one know His Saviour who cannot know even his own luther
at such a time.
(T. Sherlock, D. D.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
Two thieves - ΛῃϚαι, robbers, or cutthroats: men who had committed
robbery and murder; for it does not appear that persons were crucified for
robbery only. Thus was our Lord numbered (his name enrolled, placedas it
were in the death warrant) with transgressors, according to the prophetic
declaration, Isaiah53:12; and the Jews placedhim betweenthese two,
perhaps to intimate that he was the worstfelon of the three.
Albert Barnes'Notes onthe Whole Bible
Two thieves crucified … - Rather two “robbers.” Pilate did not reside in
Jerusalem. When he came there on the greatfeasts, or at other times, it was,
in part, to hold courts for the trial of criminals. These robbers had been
probably condemned at that time; and to show greatercontempt for Jesus, he
was crucified betweenmen of that abandoned character, and on a cross that
should have been occupiedby their companion and leader, Barabbas.

The Biblical Illustrator
Matthew 27:38
Two thieves crucified with Him.
Jesus betweentwo robbers
I. The moral condition of these men before crucifixion-Robbers. They are also
called“malefactors.”At the earlierstage of the proceedings these two men
were equally depraved.
II. The moral condition of these men after they were affixed to the cross. In
the case ofone-
1. There was a beholding of the crucified Jesus.
2. There was a perception of his own sinfulness and of the purity of Christ.
3. There is a prayer for a participation in all that Christ has to offer.
4. His acceptancepromisedby Jesus. The other sinner mocks our Lord. The
men the same at first, but now how changedthe condition of one.
III. The position these two robbers occupiedin respectto Christ.
1. Christ is placed on the centralcross. He was first suspended on the cross by
the cruel malignity of men.
2. That Christ’s sufferings were for all men. He was crucified betweentwo,
not on one side.
3. These robbers were the representative men of the world.

4. You may perish with Christ close beside you. (G. Venables.)
The three crosses
I. There may be the same outward circumstances where there is the greatest
inward diversity.
II. We have no choice as to the fact of suffering: our choice refers only to its
nature. Eachhas his owncross:Christ was not without one. The wickedhave
their woes.
1. The sufferings of the goodare consoled.
2. The sufferings of the goodare limited-“For a season.”
III. The means used for Christ’s disgrace promote His glory. Satanwas
wounded by his own weapon:and the robber designedto insult our Lord was
saved. Thus temptation is turned to goodends. (T. R. Stevenson.)
Christ dying amid thieves
There then are the two stories (of the thieves and of Jesus). See how far apart
they begin. One in the innocence ofperfect holiness;the other in the blackest
wickedness. And then see how they meet at last. As when a black and turbid
stream goes hurrying towards a cavern’s gloom, into which it is destined to
plunge itself oatof sight, and just before it reaches its dark doom, a pure fresh
river that was born among the snows in the sunlight on the mountain’s top,
and has sung its way down through flowers, drops its quiet, transparent
waters down into the tumultuous current, and shares its plunge, so the pure
holiness of Christ fell into the streamof human wickedness, and sharedits
fate. (Phillips Brooks.)
The penitent thief

The different effects the judgments of God have upon the minds of men. The
wisdom of God in setting the examples of His justice and mercy so near
together, and has taught us to fear without despair, and to hope without
presumption. What would the dying sinner give to have his Saviour so near
him in his lastmoments.
I. Let us see the circumstances whichdistinguish it from that of the dying
Christian.
1. In all this there may be nothing resembling a death-bed repentance. The
dying thief seems to have heard and known much about the characterof
Christ: he had elsewhere learntHis dignity and was persuadedof the truth of
His mission. And what is this to them who have no desire to lie down
Christians upon their death-beds, though they would willingly go off
penitents.
2. Suppose this greatwork were begun and finished on the cross, yetit cannot
be drawn into example by Christian sinners; because the conversionof a Jew
or a heathen is one thing, and the repentance of a Christian another.
3. The profligate life of this unconverted sinner was not attended with such
aggravatedcircumstancesas the sins of Christians are. He sinned againstthe
light of nature and reasononly. The greaterhis weaknesswas, the fitter object
for mercy was he. Notthe same excuses forChristians.
II. But there are other circumstances fit to be observedwhich render a death-
bed repentance very insecure and dangerous, though we should allow it all the
hopes which have been raisedfrom the case before us.
1. He that sins in hopes of repentance at last, may sin so far as to grow
hardened and obdurate, and imcapable of repentance when the time cosines.
Nor is it in your own power to sin to what degree you please;habits grow
insensibly. There is more reasonto fearthat sin indulged will getthe better of
you, than you of it.

2. Could you preserve your resolutions of repentance, yet still it is not in your
own powerto secure anopportunity to execute them. The thief on the cross
died by the hand of justice, knew how long he had to live; he had no pretence
to defer his repentance.
3. His death not being the effectof disease, but of the judge’s sentence, he
brought with him to the cross, whichyou may call his death-bed, a sound
body and mind. He had his sensesperfectly, his reasonfresh, and was capable
of faith and acts of devotion. How different is the case ofthe languishing
sinner. How can one know His Saviour who cannot know even his own luther
at such a time. (T. Sherlock, D. D.)
Coffman's Commentaries on the Bible
Then are there crucified with him two robbers, one on the right hand and one
on the left.
Broadus supposed that these two robbers were comrades of Barabbas who
would have been here betweenthem had not Jesus takenhis place. Our Lord
had said the night before, "This that is written must yet be fulfilled on me,
and he was reckonedamong the transgressors" (Luke 23:37;Isaiah 53:12).
This was substantially fulfilled by punishing him as if for transgression, but
all the more strikingly by associating him with actualtransgressors.[7]
Another remarkable prophecy relative to these events is Isaiah 53:9, "They
made his grave with the wickedand with a rich man in his death" (RSV). In
the prophecy the term "wicked"is plural, there being two robbers, while the
expression"rich man" is singular, there being only one Josephof Arimathea
to provide the grave.

On the designationof those crucified with Jesus as "thieves" ratherthan
robbers, a distinction noted betweenthe King James and the RevisedVersion,
it is clearthat the correctterm is "robber." The prevalence of the term
"thief" which imputes some smaller measure of guilt, however, has done little
harm, especiallysince Barabbas, as the leader of the group, would have been
held more guilty anyway.
ENDNOTE:
[7] John A. Broadus, Commentary on the New Testament(Philadelphia: The
American Baptist Publishing Society, 1886), Vol. I, p. 571.
John Gill's Exposition of the Whole Bible
Then were there two thieves crucified with him,.... Which seems contraryto
one of their canons, which runs thus; ‫םויב‬ ‫.דחא‬
52F"yad eno niowt egduj ton od yeht" ,‫שנים‬ ‫דנין‬ ‫,אין‬ unless they were both in
the same crime, and died the same death: but here were three persons, Jesus,
and these two malefactors, condemnedand executedin one, and the same day:
these two thieves were led out with Jesus, to be put to death with him,
according to Luke 23:32, and were crucified with him upon the same spot of
ground; their death was the same, but not their crime:
one the right hand, and another on the left; and Jesus in the midst, as John
relates, John19:18, and hereby was fulfilled, as Mark observes, Mark 15:28, a
prophecy in Isaiah53:12. If this was so ordered by Pilate, it might be done in
order to cover the sin, and take off the reproachof putting an innocent person
to death, suggesting hereby he was one of them; though this seems rather to be
done by the Jews, the soldiers agreeing to it, for the greaterreproachof Jesus;
intimating, that he was the worstof these malefactors, and a ringleader of
such sort of persons:and whereas they had observed, he took it ill at their
hands that they should come to apprehend him with swords and staves, as if
he was a thief and a robber; to vex and distress him the more, they crucify
him betweentwo such persons:but the grand reasonwhy it was so ordered,
was, that though Christ was no transgressor, he was accountedone, and stood

in the room and steadof sinners, and was numbered with them, and as such
was treatedby divine justice, and accordinglydied for them,
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
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Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
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Bibliography
Gill, John. "Commentary on Matthew 27:38". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-27.html. 1999.
return to 'Jump List'
Geneva Study Bible
10 Then were there two thieves crucified with him, one on the right hand, and
another on the left.
(10) Christ then began to judge the world, when after his judgment he hung
betweentwo thieves.
John Lightfoot's Commentary on the Gospels
38. Then were there two thieves crucified with him, one on the right hand, and
[Two thieves.] See, in Josephus, who they were that, at that time, were called
thieves, and how much trouble and pains the governors ofJudea were at to
restrain and root out this cursedsort of men: "One Simon, straggling about
with the robbers with whom he associated, burnt the palaces in Jericho."

"[Felix] having caughtthe chief robber Eleazar, who for twenty years had
wastedthe country with fire and sword, senthim to Rome, and many others
with him." "Another kind of robbers sprang up in Jerusalem, calledsicarii,
who slew men in the day time, and in the midst of the city," &c.
There is a rule set down, and the art shewed, ofdiscovering and apprehending
robbers: "Go to the victualling-houses at the fourth hour" (the Gloss, "That
was the hour of eating, and they went all to the victualling-houses to eat");
"and if you see there a man drinking wine, and holding the cup in his hand,
and sleeping, &c., he is a thief; lay hold on him," &c.
Among the monsters of the Jewishrouts, preceding the destruction of the city,
the multitude of robbers, and the horrible slaughters committed by them,
deservedly claim the first consideration;which, next to the just vengeance of
God againstthat most wickednation, you may justly ascribe to divers
originals.
1. It is no wonder, if that nation abounded beyond measure with a vagabond,
dissolute, and lewd sortof young men; since, by means of polygamy, and the
divorces of their wives at pleasure, and the nation's unspeakable addictedness
to lasciviousnessand whoredoms, there could not but continually spring up
bastards, and an offspring born only to beggaryor rapine, as wanting both
sustenance and ingenuous education.
2. The foolish and sinful indulgence of the councilcould not but nurse up all
kind of broods of wickedmen, while they scarceeverput any one to death,
though never so wicked, as being an Israelite;who must not by any means be
touched.
3. The opposition of the Zealots to the Romanyoke made them study only to
mischief the Romans, and do all the mischief they could to those Jews that
submitted to them.
4. The governors of Judea did often, out of policy, indulge a licentiousness to
such kind of rapines, that they might humble that people they so much hated,
and which was continually subject to insurrections, by beating them, as it
were, with their own clubs; and sometimes getting a share in the booty. Thus

Josephus concerning Florus:"He spoiled all the people, and he did in effect
proclaim, that all might go out in the country to rob, that he might receive a
share in the spoils." And thus a sword, that first came out of their own bowels,
was sheathedin them.
People's New Testament
Then were there two robbers crucified with him. In all probability, partners
in the crime of Barabbas. The mountain robbers, or banditti, were always
ready to take part in such desperate risings againstthe Roman power.
Robertson's WordPictures in the New Testament
Robbers (ληισται — lēistai). Not thieves (κλεπται — kleptai) as in Authorized
Version. See note on Matthew 26:55. These two robbers were probably
members of the band of Barabbas on whose cross Jesusnow hung.
Vincent's Word Studies
Thieves ( λῃσταί )
Rev., robbers. See on Matthew 26:55.
Wesley's ExplanatoryNotes
Then were there two thieves crucified with him, one on the right hand, and
Mark 15:27; Luke 23:32.
The Fourfold Gospel
Then are there crucified with him two robbers1, one on the right hand and
one on the left.

Then are there crucified with him two robbers, etc. See .
Calvin's Commentary on the Bible
38.Thenwere crucified with him two robbers. It was the finishing stroke of
the lowestdisgracewhenChrist was executedbetweentwo robbers; for they
assignedhim the most prominent place, as if’ he had been the prince of
robbers. If he had been crucified apart from the other malefactors, there
might have appeared to be a distinction betweenhis case andtheirs; but now
he is not only confounded with them, but raised aloft, as if he had been by far
the most detestable ofall. On this accountMark applies to him the prediction
of Isaiah, (Isaiah 53:12)he was reckonedamong transgressors;for the
prophet expresslysays concerning Christ, that he will deliver his people, not
by pomp and splendor, but because he will endure the punishment clue to
their sins. In order that he might free us from condemnation, this kind of
expiation was necessary, that he might place himself in, our room. Here we
perceive how dreadful is the weightof the wrath of God againstsins, for
appeasing which it became necessarythat Christ, who is eternal justice,
should be ranked with robbers. We see, also, the inestimable love of Christ
towards us, who, in order that he might admit us to the societyof the holy
angels, permitted himself to be classedas one of the wicked.
James Nisbet's Church Pulpit Commentary
ON THE CROSS
‘Then were there two thieves crucified with Him.’
Matthew 27:38

I. Christ crucified with man.—That there might be no doubt about the
disgracefulnessofthe Saviour’s sufferings, He was hung betweentwo thieves.
The Saviour’s life entered into the life of humanity at its blackest. He had left
behind heaven, He had left behind even the little heavenliness He had found
on earth. All the disciples had forsakenHim and fled. The little flicker of
sympathy which he had seenupon the face of Pilate He had lost now. He had
come to the company of robbers. ‘There were two thieves crucified with Him.’
II. Man crucified with Christ.—A few short years passedaway. The
crucifixion of Jesus had been illuminated by the Resurrection, the Ascension,
and the Pentecost. It had become already, in the minds of hundreds of men
and women, a dear and glorious event. Behind its shame and pain it had
opened a heart of love and glory, and St. Paul, summing up his own life in its
best privileges and holiest purposes, says,’I am crucified with Christ.’ See
how greatthe difference is. Before, whenChrist was crucified with the two
thieves, it was the Sonof God brought down into the misery and shame of
man. Now, whenPaul was crucified with Jesus, it was man brought up into
the glory of the Sonof God. Evidently there must be another side, a side of
privilege and delight, to the greattragedy, or else we should not hear a man
cry with a tone of exultation, ‘Lo, I am crucified with Christ.’ As Christ, by
His self-sacrifice, enteredinto the company of man, so there is a self-
surrender by which man enters into the company of Christ. He came down to
us and tastedon our cross the misery of sin. We may go up to His cross and
taste, with Him, the glory and peace ofperfect obedience and communion
with God. There were two different elements at the Cross—one dreadful, and
one beautiful. There was what Christ made for us, the victim, torn and
tortured and distressed;and there was whatChrist is in Himself, and what He
wants to make us, the loving, peacefulSonof God. Christ surrendered
Himself and became the first. We, if we can surrender ourselves, may become
the second, and share the glory of His crucifixion.
(a) The truth of the Cross must have been Divinely and completelypresent
with Him. That truth was the love of God.

(b) The consciousnessofthe Cross conveyeda clearand satisfying knowledge
of His own position, and the consciousness ofobedience. He was doing His
Father’s will.
(c) The vision of the Cross was that He would draw all men unto Himself.
When He was lifted up He must have seenthem gathering.
—BishopPhillips Brooks.
Illustration
‘One afternoon a man stoodin Antwerp Cathedral gazing at Rubens’
“Descentfrom the Cross.” He was so absorbedin what he saw, that when the
verger came and told him it was time to close the cathedral, he exclaimed,
“No, no, not yet; wait until they getHim down.”’
John Trapp Complete Commentary
38 Then were there two thieves crucified with him, one on the right hand, and
Ver. 38. Then were there two thieves] So he "was reckonedamong the
transgressors,"Isaiah53:12;a sinner, not by imputation only, for "he bare
the sin of many" (ib.), but by reputation also, and therefore crucified in the
midst (as the worst of the three, "chief of sinners," Quasimaleficiorum rex
esset), that we might have place in the midst of heavenly angels, in those walks
of paradise, Zechariah 3:7. The one of those two thieves went railing to hell
(his crucifixion being but a typical hell to him, a trap door to eternaltorment),
the other went repenting forthright to heaven, living long in a little time, and
by prayer making his cross a Jacob’s ladder, whereby angels descendedto
fetch up his soul. It is remarkable, and to our purpose suitable, that Rabus
reporteth, that when Leonard Caesarsufferedmartyrdom at Rappa, a little

town in Bavaria, a certain priest, that had by the law for some villanous act
deserveddeath, being led forth with him towards the place of execution, cried
out often, Ego ne quidem dignus sum, qui tibi in hac paena associer, iusto
iniustus, I am not worthy to suffer with thee, the just with the unjust. At the
death of George Eagles, martyr, in Queen Mary’s days, two thieves going to
be executed with him, he exhorted them to embrace the truth, and to
persevere therein. Whereupon one of them scoffinglysaid, Why should we
doubt about going to heaven, seeing this holy man shall go before us, as our
captain in the way? we shall certainly flee straight there, as soonas he hath
made us the entry. But the other thief reproved him for it, and gave goodheed
to George Eagles’exhortation, earnestlybewailing his own wickedness,and
crying unto Christ for mercy. This penitent thief exhorted the people upon the
ladder, to beware of sin by his example: and so commending his soul to
Christ, ended his life quietly, and in a godly manner. The mockerwhen he
came upon the ladder would have said something, but could not; his tongue
did so fumble and falter in his head, that he could not repeat the Lord’s
prayer, but became a singular instance of God’s just judgment upon so
profane a person.
Thomas Coke Commentary on the Holy Bible
Matthew 27:38. Then were there two thieves crucified with him— They
placed Jesus in the middle, by way of mock honour, because he had called
himself a king, and was now crownedwith thorns; or, if the priests had any
hand in this, they might design hereby to impress the spectators withthe
thought of his being an impostor, and to make them look upon him as the
chief malefactor:by thieves may be meant here persons concernedin an
insurrection, perhaps confederateswith Barabbas:for the Greek word
signifies those who take up arms, without commissionor authority of a
superior; and such, by the Roman laws, were subjectto crucifixion. See Mark
15:28 and on Matthew 27:44.

Expository Notes with PracticalObservations onthe New Testament
Here we have severalaggravations ofour Lord's sufferings upon the cross. 1.
From the company he suffered with, two thieves. It had been disparagement
enough to our blessedSaviourto have been sortedwith the bestof men; but to
be numbered with the scum of mankind, is such an indignity as confounds our
thoughts. This was intended by the Jews to dishonour him the more, and to
persuade the world that he was the greatestofoffenders;but God over-ruled
this, that the scripture might be fulfilled, He was numbered with the
transgressors.
2. Another aggravationofour Lord's sufferings on the cross, was the scorn
and mocking derision which he met with in his dying moments from the
common people, from the chief priests, and from the thieves that suffered with
him. The common people, both in words and actions, expressedscornand
detestationagainsthim. They reviled him wagging their heads.
The chief priests, though men of age and gravity, not only barbously mock
him, in his extremest misery, whom humanity obliged them to pity; but they
scoffastheisticallyand profanely, jeering at his faith and affiance in God;
tauntingly saying, He trusted in God that he would deliver him; let him
deliver him now if he will have him.
Where observe, Thatpersecutors are generallyatheists, though they make a
professionof religion. The chief priests and elders here, though learned and
knowing men, yet they blaspheme God, mock at his power, and deride his
providence, which was as bad as to deny his being.
Hence we gather, That those who administer to God in holy things by way of
office, if they be not the best, they are the worstof men. No such bitter
enemies to the powerof godiness, as the ministers of religionwho were never
acquainted with the efficacyand powerof it in their own hearts and lives.
Nothing on this side hell is worse than a wickedpriest, a minister of God
devoted to the service of the devil.
A third aggravationof our Lord's sufferings on the cross, was, thatthe thieves
that suffered with him reviled him with the rest; that is, one of them, as St.

Luke has it, or perhaps both of them, might do it at first. Which, if so,
increases the wonder of the penitent thief's conversion.
From the thief's impenitency we learn, That neither shame nor pain will
change the mind of a resolute sinner; but even then when he is in the very
suburbs of hell, will he blaspheme.
Greek TestamentCriticalExegeticalCommentary
38.]τότε, after the crucifixion of Jesus was accomplished. These thieves were
led out with Jesus, and crucified, perhaps by the same soldiers, or perhaps as
Meyer says, inferring this from the καθήμενοι ἐτήρουναὐτὸνἐκεῖ, Matthew
27:36, by another band.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 27:38 τότε] then, after the crucifixion of Jesus was thus disposedof.
σταυροῦνται]spokenwith reference to another band of soldiers which takes
the place of καθήμενοι ἐτήρουναὐτὸνἐκεῖ, Matthew 27:36. The whole
statementis merely of a cursory and summary nature.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Matthew 27:44".
Justin Edwards' Family Bible New Testament
Two thieves; thus he was numbered with the transgressors, according to
Isaiah53:12.
Cambridge Greek Testamentfor Schools andColleges

38. δύο λῃσταί, ‘Two robbers’; in all probability partners in the crime of
Barabbas. The mountain robbers, or banditti, were always ready to take part
in such desperate risings againstthe Romanpower. In the eyes of the Jews
they would be patriots.
Josephus tells of one leader of robbers who burnt the palaces in Jericho (B. J.
II. 6), and of another who for twenty years had wastedthe country with fire
and sword.
Note the absence ofαὐτοῦ afterδεξιῶν and εὐωνύμων. See notes, ch. Matthew
25:31 [1].
PeterPett's Commentary on the Bible
‘Then are there crucified with him two insurrectionists, one on the right hand
and one on the left.’
The whole picture has been centralisedon Jesus, but now we learn of the two
men who were crucified with Him, one on the right and the other on the left.
He is truly ‘numbered among the transgressors’(Isaiah53:12;Mark 15:28;
Luke 22:37). Earth could not distinguish betweenthem, only Heaven could tell
the difference. The figure in the centre appeared to be equally a helpless
targetfor their scorn. It is noteworthy and ironic that these two men have
receivedthe place that the sons of Zebedee had sought, the place of suffering
on the right hand and the left of the King of the Jews (Matthew 20:21). God’s
ways are not our ways. (It is a reminder that those who would enjoy such a
privilege must share His cross as well).
Whedon's Commentary on the Bible
38. Two thieves — A fuller accountin regardto the thieves is given by Luke.
Expository Notes ofDr. Thomas Constable

The two men crucified with Jesus were guerrilla freedom fighters, not simply
robbers (Gr. lestai, cf. Matthew 27:16). Jesus, the true Messiah, hung between
two men who wanted to bring in Israel"s kingdomthrough violent action
againstIsrael"s enemies contraryto God"s will. Matthew may have had
Isaiah53:12 in mind when he wrote this verse.
Schaff's Popular Commentary on the New Testament
Matthew 27:38. Then. Luke (Luke 23:32)tells us that the two robbers were
led out with Him.
Two robbers. Probably associates ofBarabbas, andhence placedon either
side of Jesus, who had takenthe punishment due to Barabbas. This
proceeding carries out the mockeryimplied in the title; these two representing
the subjects of ‘the King of the Jews.’The usual punishment for robbery was
crucifixion.
The Expositor's Greek Testament
Matthew 27:38 : τότε introduces the fact mentioned as an accompanimentof
the crucifixion of Jesus, ithout indicating its precise place in the course of
events.— σταυροῦνται, the historicalpresent with lively effect; and passive,
probably to imply that this act was performed by other soldiers. This very
slight notice grows into a considerable incident in the hands of Luke.
George Haydock's Catholic Bible Commentary
Two robbers, or thieves, and Jesus in the midst; as if he had been the greatest
malefactorof the three. (Witham)

E.W. Bullinger's Companion Bible Notes
Then. After the parting of the garments. See App-163.
two thieves = two robbers. Greek. lestia. Therefore notthe two "malefactors"
(Greek. kakourgoi)ofLuke 23:32, who "were led with Him to be put to
death", and came to Calvary and were crucified with Him (Luke 23:33).
These two "robbers" were brought later. Note the word "Then" (Matthew
27:38). See App-164.
with = togetherwith: i.e. in conjunction (not association). Greek.sun. App-
104.
one on, &c. See App-164.
Ellicott's Commentary for English Readers
(38) Then were there two thieves crucified with him.—Better, robbers, the
word being the same as that used of Barabbas (John 18:40). It would seem, as
there is no recordof their trial, as if they were already under sentence of
death; and it is probable enough that they were members of the same band,
and had been sharers in the same insurrection. The legends of the Apocryphal
Gospelof Nicodemns (i. 10), give their names as Dysmas and Gysmas, and
these names appear still in the Calvaries and Stations of Roman Catholic
countries.
Treasuryof Scripture Knowledge
44; Isaiah53:12;Mark 15:27,28;Luke 22:37;23:32,33,39-43;John 19:18;
John 19:31-35
The Bible Study New Testament

Two bandits. Fellow conspirators with Barabbas (Mark 15:7). They were
being crucified for their part in leading a revolt againstthe Romans.
E.M. Zerr's Commentary on SelectedBooksofthe New Testament
The scripture does not tell us the motive of the Romans for crucifying these
thieves at this particular time and in the position with Jesus as stated. But we
can understand the part the Lord had in it, for it fulfilled a prediction in
Isaiah53:12 that "he was numbered with the transgressors."
END STUDYLIGHT RESOURCES
MATTHEW 27:38 CRUCIFIED BETWEEN TWO THIEVES
Matthew 27:38 Then were there two thieves crucified with him, one on the
right hand, and another on the left. • Crucifixion was really death by
suffocation(explain medical details).
Luke 23:39-43 39 And one of the malefactors whichwere hanged railed on
him, saying, IF (FUTURE) thou be Christ, save thyself and us. 40 But the
other answering rebuked him, saying, Dostnot thou fear God, seeing thou art
in the same condemnation? 41 And we indeed justly; for we receive the due
reward of our deeds:but this man hath done nothing amiss. 42 And he said
unto Jesus, Lord, REMEMBER (PAST)me when thou comestinto thy
kingdom. 43 And Jesus saidunto him, Verily I say unto thee, TODAY (NOW)
shalt thou be with me in paradise. • One thief says IF (FUTURE), the other
says REMEMBER (PAST), Jesus says TODAY!• Mostpeople allow
themselves to be crucified (suffocated)betweentheir doubts of tomorrow and
their regrets of yesterday, but Jesus offers us peace today!

1 Kings 18:21 And Elijah came unto all the people, and said, How long halt
ye betweentwo opinions? if the LORD be God, follow him: but if Baal, then
follow him. And the people answeredhim not a word.
• A SCRIPTURALPERSPECTIVE ON TOMORROW:
Matthew 6:31-34 31 Therefore take no thought, saying, What shall we eat?
or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after
all these things do the Gentiles seek:)for your heavenly Father knoweththat
ye have need of all these things. 33 But seek ye first the kingdom of God, and
his righteousness;and all these things shall be added unto you. 34 Take
therefore no thought for the morrow: for the morrow shall take thought for
the things of itself. Sufficient unto the day is the evil thereof.
Luke 12:25-26 25 And which of you with taking thought can add to his
stature one cubit? 26 If ye then be not able to do that thing which is least, why
take ye thought for the rest?
Philippians 4:6 Be careful for nothing; but in every thing by prayer and
supplication with thanksgiving let your requests be made knownunto God.
1 Peter5:7 Casting all your care upon him; for he careth for you.
• A SCRIPTURALPERSPECTIVE ON YESTERDAY:
Hebrews 10:16-17 16 This is the covenantthat I will make with them after
those days, saith the Lord, I will put my laws into their hearts, and in their
minds will I write them; 17 And their sins and iniquities will I remember no
more.
Philippians 3:13-14 13 Brethren, I count not myself to have apprehended: but
this one thing I do, forgetting those things which are behind, and reaching
forth unto those things which are before, 14 I press toward the mark for the
prize of the high calling of God in Christ Jesus.

Isaiah43:18-19 18 Rememberye not the former things, neither considerthe
things of old. 19 Behold, I will do a new thing; now it shall spring forth; shall
ye not know it? I will even make a way in the wilderness, and rivers in the
desert.
• A SCRIPTURALPERSPECTIVE ON TODAY:
2 Corinthians 6:2 (For he saith, I have heard thee in a time accepted, and in
the day of salvationhave I succouredthee:behold, now is the acceptedtime;
behold, now is the day of salvation.)
Hebrews 3:13 But exhort one another daily, while it is called To day; lest any
of you be hardened through the deceitfulness of sin.
Hebrews 13:8 Jesus Christthe same yesterday, and to day, and for ever.
Exodus 3:14 And God said unto Moses,I AM THAT I AM: and he said,
Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
(NOT “I WAS” OR “I WILL BE”)• When you live in the past it is hard. I am
not there; my name is not “I WAS.” When you live in the future it is hard. I
am not there; my name is not “I WILL BE.” When you live in the present it is
easy. I am there; my name is “I AM.
http://storage.cloversites.com/capitalcommunitychurch1/documents/Two%20
Thieves.pdf
In Matthew 27:38 why were there two thieves crucified with Jesus?
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Matt. 27:38,
Jesus was crucifiedduring the critical feastof Passover(mistakenlycalledthe
FeastofUnleavened Bread because they are so close in time to eachother). It
was illegalto have anyone crucified during this feast. Jesus fulfilled prophesy
but, why were the two thieves being crucified on Passoveras well?
matthew jesus cross
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askedMar31 '16 at 2:05
Linda Lawson-Bruton
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This is a Very GoodQuestion and one that I have thought about on many
occasions.I added a scripture passageto ensure that it remains a
'hermeneutic' and not 'theological'question. I have an answer, but I would
like to hear whjat the rest of the community has to say about it. – Tau Mar 31
'16 at 3:46
2
In what way do you think this could be definitively answeredwith an answer
supported by evidence? Mostreaders would saythat the reasonwhy the text
records this detail is that it is a fact of history, but that we cannot know why
the Romans decidedto do it that way. And your claim that it was illegalto
crucify people during the Passoverneeds to be backedup with evidence. –
curiousdannii Mar 31 '16 at 15:39
@curiousdannii There is nothing left to 'chance'of the most defining moment
of God's interactionwith mankind in human history-even the Roman soldiers
casting lots for Jesus's garments was predicted(Ps. 22:18). There is a definitive

reasonwhy Jesus was crucified BETWEEN2 thieves, but yes, the answeris
not readily apparent. This is the only sign given to an unbelieving and
unregenerate people(Matt. 12:40/Matt. 16:4/Luke 11:29) – Tau Mar 31 '16 at
21:12
1
Sorry, apparently this is obvious to others, but is "why" here meant to request
a teleologic explanationof this fact (i.e. forward-looking, its place in God's
plan of redemptive history, or howeveryou think about it) or an
etiologic/historic explanation(i.e. backward-looking, whattranspired in 1stC.
Roman legalproceedings to bring about the event here recorded)? @Tau, etc.
– Susan♦ Apr 3 '16 at 1:26
1
@TauI agree that nothing is left to chance, but that doesn't mean that we can
discern the wisdom of God in every matter. If there's such a clearanswerthen
why haven't you written it? – curiousdannii Apr 3 '16 at 11:55
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1. "Jesus wascrucifiedduring the critical feastof Passover(mistakenlycalled
the FeastofUnleavened Breadbecause they are so close in time to each
other)."
The Passoveris the first day of the sevenday FeastofUnleavened Bread.

1 Now the Lord spoke to Moses andAaron in the land of Egypt, saying, 2
“This month shall be your beginning of months; it shall be the first month of
the yearto you. 3 Speak to all the congregationofIsrael, saying: ‘On the tenth
of this month every man shall take for himself a lamb, according to the house
of his father, a lamb for a household. 4 And if the household is too small for
the lamb, let him and his neighbor next to his house take it according to the
number of the persons;according to eachman’s need you shall make your
count for the lamb. 5 Your lamb shall be without blemish, a male of the first
year. You may take it from the sheepor from the goats. 6 Now you shall keep
it until the fourteenth day of the same month. Then the whole assembly of the
congregationof Israelshall kill it at twilight. 7 And they shall take some of the
blood and put it on the two doorposts and on the lintel of the houses where
they eatit. 8 Then they shall eat the flesh on that night; roastedin fire, with
unleavened bread and with bitter herbs they shall eatit. 9 Do not eatit raw,
nor boiled at all with water, but roastedin fire—its head with its legs and its
entrails. 10 You shall let none of it remain until morning, and what remains of
it until morning you shall burn with fire. 11 And thus you shall eat it: with a
belt on your waist, your sandals on your feet, and your staff in your hand. So
you shall eatit in haste. It is the Lord’s Passover.
12 ‘For I will pass through the land of Egypt on that night, and will strike all
the firstborn in the land of Egypt, both man and beast;and againstall the
gods of Egypt I will execute judgment: I am the Lord. 13 Now the blood shall
be a sign for you on the houses where you are. And when I see the blood, I will
pass over you; and the plague shall not be on you to destroy you when I strike
the land of Egypt.
14 ‘So this day shall be to you a memorial; and you shall keepit as a feastto
the Lord throughout your generations. Youshall keepit as a feastby an
everlasting ordinance. 15 Seven days you shall eatunleavened bread. On the
first day you shall remove leaven from your houses. Forwhoevereats
leavenedbread from the first day until the seventh day, that person shall be
cut off from Israel. 16 On the first day there shall be a holy convocation, and
on the seventh day there shall be a holy convocationfor you. No manner of
work shall be done on them; but that which everyone must eat—thatonly may
be prepared by you. 17 So you shall observe the Feastof Unleavened Bread,

for on this same day I will have brought your armies out of the land of Egypt.
Therefore you shall observe this day throughout your generations as an
everlasting ordinance. 18 In the first month, on the fourteenth day of the
month at evening, you shall eat unleavened bread, until the twenty-first day of
the month at evening. 19 For sevendays no leavenshall be found in your
houses, since whoevereats whatis leavened, that same person shall be cut off
from the congregationofIsrael, whether he is a strangeror a native of the
land. 20 You shall eatnothing leavened; in all your dwellings you shall eat
unleavened bread.’” -Exodus 12:1-20 (NKJV)
So the Passoveris at twilight on the 14th day, which begins the Feastof
Unleavened Breadthat continues until the evening of the 21stday, for a total
of sevendays. This is confirmed in Leviticus 23.
4 ‘These are the feasts ofthe Lord, holy convocationswhichyou shall
proclaim at their appointed times. 5 On the fourteenth day of the first month
at twilight is the Lord’s Passover. 6 And on the fifteenth day of the same
month is the Feastof Unleavened Breadto the Lord; seven days you must eat
unleavened bread. 7 On the first day you shall have a holy convocation;you
shall do no customary work on it. 8 But you shall offer an offering made by
fire to the Lord for sevendays. The seventh day shall be a holy convocation;
you shall do no customarywork on it.’” -Leviticus 23:4-8 (NKJV)
The Passoverstartedin the evening at twilight, since that is when God
considers a new day has started. A new day beginning at evening is explicitly
statedfor the Day of Atonement:
26 And the Lord spoke to Moses, saying:27 “Also the tenth day of this
seventh month shall be the Day of Atonement. It shall be a holy convocation
for you; you shall afflict your souls, and offer an offering made by fire to the
Lord. 28 And you shall do no work on that same day, for it is the Day of
Atonement, to make atonement for you before the Lord your God. 29 For any
person who is not afflicted in soul on that same day shall be cut off from his
people. 30 And any person who does any work on that same day, that person I
will destroy from among his people. 31 You shall do no manner of work; it
shall be a statute forever throughout your generations in all your dwellings. 32

It shall be to you a sabbathof solemnrest, and you shall afflict your souls;on
the ninth day of the month at evening, from evening to evening, you shall
celebrate your sabbath.” -Leviticus 23:26-32 (NKJV)
And also for eachday of creationin Genesis 1:
5 God calledthe light Day, and the darkness He called Night. So the evening
and the morning were the first day. [...] 8 And God called the firmament
Heaven. So the evening and the morning were the secondday. -Genesis 1:5, 8
Mark 14 and Luke 22 also directly equate the Passoverto the start of the
FeastofUnleavened Bread.
1 After two days it was the Passoverandthe FeastofUnleavened Bread. And
the chief priests and the scribes soughthow they might take Him by trickery
and put Him to death. Mark 14:1 (NKJV)
12 Now on the first day of Unleavened Bread, when they killed the Passover
lamb, His disciples saidto Him, “Where do You want us to go and prepare,
that You may eatthe Passover?”Mark 14:12 (NKJV)
1 Now the FeastofUnleavened Breaddrew near, which is calledPassover. -
Luke 22:1 (NKJV)
2. "It was illegalto have anyone crucified during this feast."
It was not actuallyillegal, per Roman or Jewishlaw, to carry out executions
on a feastday, or even on the weekly7th-day Sabbath. John tells us that the
Jews ask Pilate to speed up the deaths of those being crucified by breaking
their legs--it was a favor that was askedof Pilate, who obligedtheir request
due to being askedand not out of illegality.
31 Therefore, because it was the PreparationDay, that the bodies should not
remain on the cross onthe Sabbath (for that Sabbath was a high day), the
Jews askedPilate that their legs might be broken, and that they might be
takenaway. -John 19:31 (NKJV)
In Numbers 15 a man who violated the Sabbath was executedon that same
Sabbath day.

32 Now while the children of Israel were in the wilderness, they found a man
gathering sticks on the Sabbath day. 33 And those who found him gathering
sticks brought him to Moses and Aaron, and to all the congregation. 34 They
put him under guard, because it had not been explained what should be done
to him.
35 Then the Lord said to Moses, “The man must surely be put to death; all the
congregationshallstone him with stones outside the camp.” 36 So, as the Lord
commanded Moses, allthe congregationbrought him outside the camp and
stoned him with stones, and he died. -Numbers 15:32-36 (NKJV)
3. "Jesus fulfilled prophesy but, why were the two thieves being crucified on
Passoveras well?"
Pilate specificallycrucified Jesus because he gave into the demands of the
Jewishleaders, who were fully convincedthat Jesus was a blasphemer and
needed to die:
62 And the high priest arose and said to Him, “Do You answernothing? What
is it these men testify againstYou?” 63 But Jesus keptsilent. And the high
priest answeredand said to Him, “I put You under oath by the living God:
Tell us if You are the Christ, the Son of God!”
64 Jesus saidto him, “It is as you said. Nevertheless, Isay to you, hereafter
you will see the Sonof Man sitting at the right hand of the Power, and coming
on the clouds of heaven.”
65 Then the high priest tore his clothes, saying, “He has spokenblasphemy!
What further need do we have of witnesses?Look, now you have heard His
blasphemy! 66 What do you think?”
They answeredand said, “He is deserving of death.” -Matthew 26:62-66
(NKJV)
Jesus was then takento Pilate, who found no fault worthy of death in Him.
But in order to keepa riot from occurring, he gave in to the crowd and
handed Jesus overto be crucified.

15 Now at the feastthe governorwas accustomedto releasing to the multitude
one prisoner whom they wished. 16 And at that time they had a notorious
prisoner calledBarabbas. 17 Therefore, whenthey had gatheredtogether,
Pilate said to them, “Whom do you want me to release to you? Barabbas, or
Jesus who is called Christ?” 18 For he knew that they had handed Him over
because ofenvy.
19 While he was sitting on the judgment seat, his wife sentto him, saying,
“Have nothing to do with that just Man, for I have suffered many things today
in a dream because ofHim.”
20 But the chief priests and elders persuaded the multitudes that they should
ask for Barabbas and destroy Jesus. 21 The governor answeredand said to
them, “Which of the two do you want me to release to you?”
They said, “Barabbas!”
22 Pilate saidto them, “Whatthen shall I do with Jesus who is calledChrist?”
They all saidto him, “Let Him be crucified!”
23 Then the governorsaid, “Why, what evil has He done?”
But they cried out all the more, saying, “Let Him be crucified!”
24 When Pilate saw that he could not prevail at all, but rather that a tumult
was rising, he took waterand washedhis hands before the multitude, saying,
“I am innocent of the blood of this just Person. You see to it.”
25 And all the people answeredand said, “His blood be on us and on our
children.”
26 Then he releasedBarabbas to them; and when he had scourgedJesus, he
delivered Him to be crucified.
The two thieves being crucified with Jesus was primarily to fulfill the
prophecy of Isaiah53, which says:
12 Therefore I will divide Him a portion with the great,
And He shall divide the spoil with the strong,

BecauseHe poured out His soul unto death,
And He was numbered with the transgressors,
And He bore the sin of many,
And made intercessionfor the transgressors. -Isaiah53:12 (NKJV)
And secondarily, as John Gill states in his commentary, that
If [crucifying two thieves with Jesus]was so ordered by Pilate, it might be
done in order to coverthe sin, and take off the reproach of putting an
innocent person to death, suggesting herebyhe was one of them; though this
seems rather to be done by the Jews, the soldiers agreeing to it, for the greater
reproachof Jesus;intimating, that he was the worstof these malefactors, and
a ringleader of such sort of persons:and whereas they had observed, he took
it ill at their hands that they should come to apprehend him with swords and
staves, as if he was a thief and a robber; to vex and distress him the more, they
crucify him betweentwo such persons:but the grand reasonwhy it was so
ordered, was, that though Christ was no transgressor, he was accountedone,
and stoodin the room and steadof sinners, and was numbered with them, and
as such was treated by divine justice, and accordinglydied for them.
Summary
The Passoverwas the first day of the week-long FeastofUnleavened Bread,
which began at twilight on the 14th of Nisan(called 'Abib' in Deuteronomy
16:1--knownas 'Nisan'after the Babylonian exile, Esther3:7) and ended on
the 21st(Leviticus 23:4-8).
It was not actuallyillegal to execute someone ona feastday.
Two thieves were crucified with Jesus because
prophetically, it was to fulfill Isaiah 53:12 that says God's righteous Servant
would be numbered with the transgressors,and
temporally, Pilate perhaps neededsome kind of coverfor executing a man he
himself acknowledgedas innocent.

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answeredApr 4 '16 at 2:15
Bʀɪᴀɴ
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Thank you for your response!I appreciate your comment about the Passover
mistakenly calledthe Feastofthe Unleavened Bread-thoughthere are some
who would disagree. Isa. 53:12 does state He was numbered amongstthe
transgressors, but doesn't(on the surface)state how or how many. Could there
be another passagewhich illuminates this? – TauApr 4 '16 at 7:06

@Tau- Well, Ps 22:16 states His hands and feetwere pierced, along with
Zech 12:10 saying "they will look on Me whom they pierced." But I felt that
my answerwas alreadysuper long, and also that the question was really
asking about the two thieves, and that I had perhaps already widened my
scope a little too much.... Those two texts answerthe 'how,' but I am unsure if
there is a text specifying the 'how many' of exactly two other transgressors
being killed alongside the Messiah. – Bʀɪᴀɴ Apr 4 '16 at 15:04
There is nothing in the crucifixion that was left to chance.... and the scene is so
indelibly painted that even those who have never read the bible can describe
it. Are there clues in the text which depict this scene...? We must go beyond a
'surface'searchbut I believe there are. A point to remember is the "event" is
not merely a 'linear moment' in a linear time frame-it was foretold about and
describedfrom Genesis to Revelations. Whenwe look at time from God's
perspective, it is the one defining moment for God's interaction with mankind.
That's how we have to see it(IMO). – Tau Apr 4 '16 at 15:37
@BruceWeigardPerhaps the question would be better stated with the 1st
word being WHY instead of Why. When you understand the WHY you
understand the How.... – Tau Apr 4 '16 at 15:54
I'm pretty certain killing a man according to a judicial punishment is
considered"work" (‫מ‬ְ‫אל‬ְ‫כ‬ ָ‫)ה‬ and is therefore prohibited on the Sabbath. –
user862 Apr 4 '16 at 19:44
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+500

Jesus'crucifixion is clearly the centerpiece, the locus and telos of God's work
of redemption. It is the defining moment of the Christian faith. And it is at
this point, the cross, where man is judged: He is either forgiven by the Christ,
or dies in his sins. This is a theologicalinterpretation of the crucifixion as a
whole, where the atonement for sin is offered for man, since the Lamb of God
is now slain for man and by man. This was God's plan all along, and He has
brought it to pass.
Since the crucifixion and the two criminals at his right and left are facts of
history, they can be taken as such. But these facts can also be interpreted by
other Scripture.
There are two observations in this passage:(1) That there were two thieves
crucified, (2) that Jesus was crucifiedbetweenthem. Taking the secondpoint
first:
Jesus was crucifiedamong thieves
Jesus himself [Luke 22:37] interpreted his crucifixion as fulfilling the
prophecy of Isaiah53:12,
For I sayto you that this which is written must still be accomplishedin Me:
‘And He was numbered with the transgressors.’Forthe things concerning Me
have an end.”
If Jesus intimated that his death was foretold, and thus, ordained by God to
fulfill prophecy, it was no mere accidentthat he was crucified as a common
criminal among common criminals. He was to save one of the two then and
there, and all who like the one, put their faith in Christ.
Thus the cross, in addition to being the symbol of God's atonement and grace,
is simultaneously the symbol of God's certain, coming judgement.
But why were there two thieves crucified with Jesus?
In this event, one thief was pardoned, the other not, basedupon a single
confessionoffaith. Salvationof souls began not after the crucifixion, not after
some theologicalsystemhad been workedout by the early believers, but

instantly, even DURING the Lord's dying moments. He was already here and
now "the Lamb of God who takes awaythe sins of the world." [John 1:29]
But why were there TWO thieves crucified with Jesus?
I don't think we have to look hard to find plenty of scriptural parallels, which
I believe allow us to interpret this event typologically, as symbolic of God's
judgement upon all men:
Cain and Abel: Adam had two sons, one righteous, the other not righteous
[Genesis 4, Hebrews 11:4]. Of the human race, all of whom are fallen, some
are pleasing to God, and others not. God is sovereignin this matter, and
doesn't need to justify his choices to us. Cain rejectedGod's sovereigntyand
counsel, and only added to his sins the persecution of his brother.
Isaac and Ishmael: Again, two sons, only one is chosen. While they had
different mothers, they were equal humanly. And though Abraham pleaded
"If only Ishmael might live under your blessing!" [Gn 17:18] he was not to be
the heir, but Isaac, the "child of the promise".
Jacoband Esau:Yet again, two sons, perfectly equal this time, twins in fact,
but "JacobI loved, EsauI hated" [Romans 9:13]. Here the words of Malachi
are used by Paul to explain the doctrine of election. One is chosen, not both.
This is a most inconvenient doctrine for those who advocate Universalism.
The butler and the baker:The two men in prison with Joseph[Genesis 40]
were equally accused, but one was pardoned and the other condemned.
I'm quite sure I could go on. But, hopefully, the interpretation I'm getting at is
clearenough: All mankind falls into two classes, whichcan be statedin
various forms: the faithful vs. the unbeliever, the savedvs. the unsaved, the
electvs. the reprobate, the chosenvs. the remainder.
These two thieves, both dying (as all men must) condemned as sinners (as all
men are), were different only in that one had faith in the Messiah, while the
other did not. They illustrate both the judgement AND salvationof God,
which always go hand in hand in Scripture (as with the Flood, Sodom, the

Passover, etc.)Jesus himselfformulated this in his Parable of the Sheep and
the Goats [Matthew 25:31ff]:
31 “When the Sonof Man comes in His glory, and all the holy angels with
Him, then He will sit on the throne of His glory. 32 All the nations will be
gatheredbefore Him, and He will separate them one from another, as a
shepherd divides his sheepfrom the goats. 33 And He will setthe sheepon His
right hand, but the goats on the left. 34 Then the King will say to those on His
right hand, ‘Come, you blessedof My Father, inherit the kingdom prepared
for you from the foundation of the world’ ... 41 Then He will also sayto those
on the left hand, ‘Depart from Me, you cursed, into the everlasting fire
prepared for the devil and his angels’"
Jesus was quite literal in his depiction of the Judgment and this absolute
dichotomy among men. One might even interpret the cross AS the symbol of
his glorification[John 17:1] and these two thieves as symbols of the electand
the reprobate.
In summary
First, Jesus was, onthe cross, in the same condemned state as ALL men. We
all are also condemned for sin and must die. He was with us all along. Even at
his baptism, our Lord didn't take John's place and baptize US, but was
baptized WITH US as though a sinner. Paul condenses this whole doctrine in
this amazing verse [Ro 8:3]:
sending His ownSon in the likeness ofsinful flesh, on accountof sin: He
condemned sin in the flesh.
In the scene onGolgotha, the Son of God was rejectedby Jew and Gentile,
condemned to die for sinners, among sinners, in the likeness ofsinners.
Second, The two thieves are two types of all men. Inasmuch as "all have
sinned" and all die, yet some are saved, there is a cleardichotomy: those
whose sins are atonedby faith in the Christ versus those whose sins are still on
their own heads.

Third, the two thieves portray the judgment of God upon all, who must all die
"for that all have sinned" [Ro 5:12], and the salvationof those who have faith
in Christ. Perhaps there was nothing more fitting that that this sacrifice
occurredduring Passover, the Old Testamentportrayal of the judgement-
and-salvation of God, where ONLY those who had faith in Him through the
blood of the lamb were delivered.
Paul says in Romans 8:6, "Forto be carnally minded is death, but to be
spiritually minded is life and peace". This contrastis nicely portrayed by the
two thieves. One died essentiallyblaming Christ for not "saving himself and
us", the other died trusting in Him, and receivedthe promise, [Luke 23:43]
“Assuredly, I sayto you, today you will be with Me in Paradise.”
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C. Kelly
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@C.Kelly I believe we are beginning to see a "hermeneuticalpattern" emerge
with this answer. There are many other examples which I'm sure you could
cite-both Old and New Testament. Is there "a defining statement" from
scripture under which all these examples could be catagorized.......?We are
getting on the right path with this answer, – Tau Apr 7 '16 at 2:11
Don't forget the two Lambs for the day of Atonement. Also, two witnesses and
two groomsmen. – Joshua Apr 7 '16 at 18:06
@Joshua, it's not merely the number two that is germane here; it is the
division of mankind into two opposite categories:the saved and the unsaved. –
C. Kelly Apr 8 '16 at 4:17
@C.Kelly Although I felt there are elements missing in this answer, it
containedenough of them to awardmy bounty. " One might even interpret
the cross AS the symbol of his glorification[John 17:1] and these two thieves
as symbols of the electand the reprobate" best captures the true meaning of
the 2 thieves. I explained the Gen. 3:15 passage inmy answerthat
"hermeneutically qualifies" this, but your answercontains the gistof it-Thank
you! – Tau Apr 10 '16 at 9:36
1
@C.Kelly - A.) You Said: "In this event, one thief was pardoned, the other
not," - but this isn't in the text; B.) The truth is, Jesus intercededfor them
both, and askedfor forgiveness - for them both, (Luke 23:54);C.) Although
Jesus told one criminal he would be with Jesus that day - he did not say the
other would be condemned - this is adding words into the text; D.) Perhaps it
will be said - "It would be a reasonable inference";Perhaps, but Jesus

rebuked the disciples for injecting words, and relying on their understanding,
(John 21:23, etc); – elika kohen Apr 11 '16 at 2:09
4
1. QuestionRestatement
Was Crucifying Someone onthe Sabbath againstJewishLaw?
Why were there two thieves on the Cross?
2. Coincidence, OrSignificance?
I had avoided this question - because:A.) It appearedto be looking for
symbology; B.) Or, perhaps as simple as:"two were required because the
prophecy indicated a plurality", but ...
Then Again:
Twice - The New Testamentwriters said, "to fulfill the prophecy that he was
counted among the transgressors":
On One hand, Surrounded by the Disciples - the Lawful Ones, (Luke 22:37):
... Who had all scattered, ordenied him, or attackedpeople, or betrayed
innocent blood;
NASB, Ezekiel18:24 - “But when a righteous man turns awayfrom his
righteousness, commits iniquity ... will he live? All his righteous deeds which
he has done will not be remembered for his treacherywhich he has committed
... he will die.
On the Other Hand, Surrounded by Criminals - the Lawless Ones, (Mark
15:28): ... Pilate himself, (and his wife), who feared God; the Romans who

confessedtheir faith in him; and the man on the cross - who trusted in the
mercy of God.
NASB, Ezekiel18:21-23 - “But if the wickedman turns from all his sins ... and
practices justice and righteousness, he shall surely live; ... 23 Do I have any
pleasure in the death of the wicked,” declaresthe Lord God, “rather than that
he should turn from his ways and live?
3. The Prophecy - About Unconditional Advocacy:
Isaiah53:12, IN CONTEXT - BecauseHe poured out Himself to death, And
was numbered with the lawless ones;Yet He Himself bore the sin of many,
and intercededfor the lawless.
Unconditionally, Jesus Advocated - for them Both / All:
Luke 23:54 - But Jesus was saying, "Father, forgive THEM;for they do not
know what they are doing."
The preceding context indicates that Jesus was interceding for BOTH
criminals. But, the following context suggestshe was praying for everyone. I
think - perhaps, the ambiguity is the point.
The Results of Unconditional Advocacy:
NASB, Isaiah 53-54:1 - ... 54:1 - “Shoutfor joy, O barren one, you who have
borne no child; Break forth into joyful shouting and cry aloud ... For the sons
of the desolate one will be more numerous Than the sons of the married
woman,” says the Lord.
4. Mercyfor Israel - And For the World:
Israelwere inheritors of the promise according to the law - physically
descendants ofAbraham:
Romans 9:6-7 - ... Forthey are not all Israelwho are descendedfrom Israel; 7
nor are they all children because theyare Abraham’s descendants,

But on the Cross, The Promise was Found Through Faith:
NASB, Romans 3:21 - 21 But now apart from the Law the righteousness of
God has been manifested, being witnessedby the Law and the Prophets, 22
even the righteousnessofGod through faith in Jesus Christfor all those who
believe; for there is no distinction;
5. The Necessityof the Cross - a Public Display
The Prophets - To Publicly CorrectAll of the Misrepresentations:
NASB, Ezekiel36:20-23 - When they came to the nations ... they profaned My
holy name ... 22 “Therefore, ... Thus says the Lord God, “It is not for your
sake, O house of Israel, that I am about to act, but for My holy name, which
you have profaned among the nations ... 23 I will vindicate the holiness of My
greatname ... which you have profaned ... Then THE NATIONS will know
that I am the Lord,” declares the Lord God, “when I prove Myself holy
among you in THEIR sight."
Which Would be To Their Own Shame:
NASB, Ezekiel5:8-9 - therefore, ‘I, even I, am againstyou, and I will execute
judgments among you in the sight of the nations. 9 ... I will do among you
what I have not done, and the like of which I will never do again. ... Ezekiel
32:10 - I will make many peoples appalled at you, and their kings will be
horribly afraid of you ... on the day of your fall; (the entire book, really);
Why not Stoning? The PhariseesCould Have - Without Pilate.
In Deuteronomy 6:23, (Hebrew Interlinear), it says the one is hung from a
tree, is cursed- but specifically, someone who is vilified, and spokenagainst -
by God.
NASB, Hebrews 6:6 - ... since they again crucify to themselves the Son of God
and put Him to open shame.
But Paul, (and History) - Indicates they Ended up Shaming Themselves:

Romans 3:25 - [Jesus]whom God displayed publicly ... to demonstrate His
righteousness, becausein ... forbearance ... He passedover [previous] sins;
NASB, Colossians2:15 - When He had disarmed the rulers and authorities,
He made a public display of THEM, having triumphed over them through
Him.
6. JewishLaw, and Sabbath DeathSentences:
Betweenthe Herodite Jews, the Sadducees, the Pharisees,the Essenes, and
Pilate - there were so many ways to circumvent their laws. There were many,
many exceptions which could have been used - one of which, is/was to have a
non-jew do it for you.
But it was never lawful to sentence aninnocent man to death - regardlessof
the day.
NASB, Luke 23:14-15 - I have found no guilt in this man regarding the
charges whichyou make againstHim. 15 No, nor has Herod, for he sent Him
back to us; and behold, nothing deserving death has been done by Him.
In the following two trials - in two separate jurisdictions - Jesus was
exonerated;and therefore, no authority subsisted - at all:
Regardless- Tradition Supersedes the Law:
Also See:Can the Torah Contradict Halakha, (JewishLaw)?
NASB, Mark 7:9 - He was also saying to them, “You are experts at setting
aside the commandment of God in order to keepyour tradition.
Regardless:To argue that that the New Testamentsaid: "the Phariseesacted
lawfully" - is contradictory to the text.
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elika kohen
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I like this answer, because althoughI don't think it's complete, it attempts to
address the "Why"; which explains the "How". It is very true that the
Sanhedrin could have put Jesus to death without Pilate's consent-by stoning.
But in order to fulfill the Law and prophecy(He) who is hung is acursedof
God-Deut. 21:23), this required the Roman's consent, which meant
crucifixion. All the Law and the Prophets foreshadowedand told this event,
and likewise, allthe New Testamentwriters witness that Christ died for all
mankind-who (in effect) put Him to death. – Tau Apr 8 '16 at 0:08

@tau - A.) There are also other ways to be cursed. B.) But, I take your point:
C.) But, you are right - hanging was a mechanismto publicly disgrace, and
shame someone. -*I will update the answer, (though I am not too certain the
question is asking - "why a cross"?– elika kohenApr 8 '16 at 0:22
Nice use of Ezekielin your answer. – RevelationLad Apr 9 '16 at 18:54
Regarding A.) and C.), since we were looking at Dialogue with Trypho so
much lately, Justin Martyr makes and extraordinarily long argument about
the symbolism of the wood. One that I have never heard or read any by
theologianor preacherin any time period since. In Chapter 86 mostly. The
Ark, Mosesstaff, Aaron's budding staff, Isaiah's root of Jesse,Elisha
throwing the stick in the Jordan, and many others. So I have to concur with
him, it did have to be a woodencross indeed. And of course Deut 21 would
have been in their minds, perhaps they wanted him cursed, not just dead? –
Joshua Apr 10 '16 at 4:45
@Joshua - That was exactlywhat I was thinking about, to be honest. Great
minds. But I was really trying to stayaway from that kind of answer, but we
should add the references in comments. :) – elika kohen Apr 10 '16 at 13:12
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3
The crucifixion of Jesus is the seminal event in human history. It was God’s
plan:
this Jesus, deliveredup according to the definite plan and foreknowledgeof
God, you crucified and killed by the hands of lawless men. (Acts 2:23 ESV)

Why would God’s plan include 2 others being crucified at the same time as
Jesus? Why not a single cross forthe entire world to contemplate? Why are
there 2 others who share the same stage as Jesus atthis most crucial moment
in history?
Certainly to fulfill the words of Isaiah:
…because he poured out his soul to death and was numbered with the
transgressors;yet he bore the sin of many, and makes intercessionfor the
transgressors. (Isaiah53:12 ESV)
Being crucified with 2 others not only fulfills the prophecy, it is the Gospelin
real life. It starts with 2 sinners who are receiving their wages:death. Both
revile Jesus. Thenone repents and Jesus promises immediate salvation. The
actualevents display what the Gospelproclaims:
But to all who did receive him, who believed in his name, he gave the right to
become children of God (John 1:12)
Yet there is nothing in Isaiah saying He would be “numbered” with only 2
transgressors. Whynot 3 or 7? There must be evidence that 2 was part of that
definite plan as Peterstates in Acts.
If the crucifixion was God’s definite plan to provide atonementfor sin, then
the place for making atonement for sin must have been patterned after the
crucifixion.
The Law provided a place to make atonement: the MostHoly Place. Entrance
to the MostHoly Place was through the Holy Place. Thesetwo locations
contained4 pieces of furniture: the Ark of the Covenant, the Altar of Incense,
the Table of Showbread, and the Golden Lampstand. Three of the pieces are
similar in design(rectangular), construction(woodcoveredwith gold), and
method of transportation (2 poles). The fourth is different on all accounts. The
furniture is arranged with 3 pieces (two alike and 1 different) in one room and
1 piece behind the veil. The furniture and its arrangementhave been designed
and arrangedto display the crucifixion:
The Lampstand is symbolic of Jesus, the Light of the World:

Again Jesus spoke to them, saying, “I am the light of the world. Whoever
follows me will not walk in darkness, but will have the light of life.” (John 8:12
ESV)
The other 3 pieces are symbolic of the 3 criminals. Just as 2 pieces are in one
place with the Lampstand, 2 criminals were crucified with Jesus. Justas the
third piece is behind the veil, the 3rd criminal (Barabbas)was setfree and
cannot be seenwhen Jesus and the other 2 are crucified.
On the Day of Atonement, the High Priest would go behind the veil to make
atonement for sins by sprinkling blood onto the MercySeatwhich coveredthe
Ark. The Mercy Seatwas designedwith 2 cherubim facing the Mercy Seat
and having outstretched wings. The LORD would speak from betweenthe 2
cherubim:
The cherubim shall spread out their wings above, overshadowing the mercy
seatwith their wings, their faces one to another; toward the mercy seatshall
the faces ofthe cherubim be. And you shall put the mercy seaton the top of
the ark, and in the ark you shall put the testimony that I shall give you. There
I will meet with you, and from above the mercy seat, from betweenthe two
cherubim that are on the ark of the testimony, I will speak with you about all
that I will give you in commandment for the people of Israel. (Exodus 25:20-
22 ESV)
Jesus answeredone of the thieves and before He died He cried out. After He
was dead the soldier pierced Jesus and His blood poured out on the ground.
Then the place of the crucifixion lookedlike the Mercy Seat:
The 2 cherubim had their wings outstretched because the arms of the 2 thieves
were outstretched, overshadowing the ground with the blood of Jesus. When
the 2 thieves died their heads dropped facing the ground with the blood of
Jesus.
The day before the crucifixion the Romans had 3 criminals in custody. Two
would be crucified and one would be set free. No doubt the Romans had
prepared Golgotha for the 2 executions. However, the next day, God's plan
was realized when Jesus ofNazareth was added to those condemned to die

bringing the number crucified to 3. When the day was over we canrightly
conclude that the Tabernacle hadbeen designed to follow the crucifixion of
Jesus.
The time at which this happened is understood by looking back to the first
Passover. The night of the PassoverwhenPharaohlost his son brought the
release ofthose enslavedto Pharaoh. The night of the PassoverwhenGod lost
His sonbrought the release ofthose enslavedto Satan. Three days after the
Passover, the slaves realized true freedom when Pharaohand his army were
destroyedat the Red Sea. Three days after the Passover, mankind realized
true freedom when God raisedJesus to life as proof man had been declaredto
be righteous:
who was delivered up because of our offences, and was raisedup because of
our being declaredrighteous. (Romans 4:25 YLT)
When the first Temple was destroyedthe Ark of the Covenant disappeared,
today we canrightly say that the Mercy Seatwas lastseenat Golgotha on the
day Jesus and the 2 thieves were crucified.
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RevelationLad
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Thank you for your response!I wanted to include the excerptin my own, but
got waylaidby the different elements. Using the pictorals helped to clarify it-
thanks! – Tau Apr 9 '16 at 9:17
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2
When they crucified three prisoners on the Day of the Passover, the Romans
would have expected a riot, similar to that which took place when a Roman
army entered Jerusalemwith its eagle standarduncovered, yet they took no
precautions. Even the priests were wary of arresting Jesus onthe feastday,
for the same reason(Matthew 26:5) So the first issue would be to confirm the
crucifixion really took place on the Day of the Passover.
One possibility is that the crucifixions took place on the day after the Day of
the Passover. Matthew 26:17 speaksofthe disciples talking to Jesus on "the
first day of the Feastof Unleavened Bread", asking whatpreparations to
make:
Matthew 26:17: Now the first day of the feastof unleavened bread the
disciples came to Jesus, saying unto him, Where wilt thou that we prepare for
thee to eat the passover?

Since they were asking about what preparations to make, to eatthe passover,
this conversationcanonly have been on the day before the Day of the
Passover. If further evidence is needed, Mark 14:12 tells us that this
conversationoccurredon the day they killed the paschallamb - a superfluous
detail that Matthew omits. This first day ended at dusk in the Jewish
calendar, so the Passoverfeastwas to be eatenthat evening and the day of the
Passoverwould end at dusk on the next day. Incidentally, the Passoverwas
the first of sevendays of unleavened bread; the Greek word πρώτῃ, translated
here as 'first' [day], can also mean 'before'.
There are further goodreasons to regard the Last Supper as the celebration
of the Passoverfeast, so that this is almostuniversally accepted. In spite of
their earlier reserve, the priests arrestedJesus on the feastday, perhaps
choosing to do so at midnight in order to avoid the riot they had feared. This
does not explain why the Romans did not simply imprison Jesus until after the
Sabbath, but perhaps they felt that, in Jesus'case, the imprimatur of the
priests was sufficient for them to proceedon the Day of the Passover.
However, there is no knownreasonthe Romans would crucify the thieves on
this day, so we need to look for a theologicalreasonin the story. Luke 23:39-
43 gives us the reasonwe need, when one of the malefactors cursedJesus,
while the other repented and, because ofhis repentance, Jesus saidhe would
see the man in paradise:
Luke 23:39-43:And one of the malefactors whichwere hanged railed on him,
saying, If thou be Christ, save thyself and us. But the other answering
rebuked him, saying, Dostnot thou fear God, seeing thou art in the same
condemnation? And we indeed justly; for we receive the due reward of our
deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord,
remember me when thou comestinto thy kingdom. And Jesus saidunto him,
Verily I say unto thee, To day shalt thou be with me in paradise.
Unfortunately, this passagein Luke's Gospelis contradictedby Matthew,
which says that both thieves reviled Jesus, with no mention of repentance:
Matthew 27:44: The thieves also, which were crucified with him, castthe same
in his teeth.

The original New Testamentgospelwas Mark, whichcontains neither of the
explanations in Matthew or Luke. This gospelfinally provides a plausible
theologicalreasonfor the two thieves to be crucified with Jesus:
Mark 15:27-28:And with him they crucify two thieves;the one on his right
hand, and the other on his left. And the scripture was fulfilled, which saith,
And he was numbered with the transgressors.
Again, there is a problem with even this explanation. The New American
Bible tells us: This verse, "And the scripture was fulfilled that says, "And he
was counted among the wicked,'" **is omitted in the earliestand best
manuscripts**. It contains a citation from Isaiah53:12 and was probably
introduced from Luke 22:37.
Mark 15:28 was Christian midrash.
The author of John's Gospelwas aware that the crucifixions could not take
place on the Day of the Passoverand so made a number of changes, one of
which was to place the crucifixion of Jesus on the day before the Passover.
There was no conversationin which the disciples askedabout preparation for
the feast, and there was no Last Supper in this Gospel, with Jesus instead
washing the feetof the disciples after what appears to have been the normal
supper meal. Most importantly, John 19:14 says that the crucifixion took
place on the day of preparation of the Passover:
John 19:14: And it was the preparation of the passover, andabout the sixth
hour: and he saith unto the Jews, Beholdyour King!
John's Gospelsolves ourproblem, because it says the crucifixion of Jesus took
place before the Passover!A minor complication is that there is no mention of
the two thieves crucified with Jesus.
The issue of whether or not Jesus's crucifixionwas on the Passoveris really a
separate question-aninteresting one, as there appears to be an apparent
contradiction, but a separate one. However, you did mention that "...He was
counted among the wicked" which certainly explains the 2 thieves. I believe

there is even a better answer, but it certainly includes the Isa. 53:12
passage...+1– Tau Mar 31 '16 at 13:58
@TauThere is no contradiction if you recognise that Matthew 25:1-26:19 is
out of sequence. The proof of this is a matter of simple logic. Matthew 26:19-
30 has Jesus entering a room in Jerusalemon the evening of Nisan 14 to eat a
meal and when the meal is finished the the door is opened to leave and he
steps out on to the Mount of Olives. How is that possible? It's not. The obvious
solution is that the Passovermealhappened in Jerusalemon the evening of
Nisan14, and the Last Supper was a separate mealon a different day. I have
presenteda solution for this on two occasions now. – enegue Apr 3 '16 at 9:52
See my solution in the answerI have presentedhere – enegue Apr 3 '16 at
9:55
@enegue I don't want to be distractedfrom the basic question-but I have one
concern. Christ is the Fulfillment of the Law, therefore He is the Fulfillment
of all the Feasts prescribedby the Law. If the Last Supper wasn't the
Passover, and it's just a normal meal, then that's saying His blood, shed on
GoodFriday was not the Fulfillment of the Feastof Passover. Remember,
Rev. 13:8 says the Lamb was slain from the foundation of the world; therefore
every sacrifice from Abel the Just, through to the crucifixion, when the veil
was torn in two was fulfilled through Christ.(Heb. 9) – Tau Apr 3 '16 at 12:09
That doesn't follow at all, Tau. The Passoverand the Festivalof Unleavened
Breadwere instituted by God as a memorial of the Exodus -- the blood on the
lintel and posts AND the hasty departure from the life they had known in
Egypt. The gospelmessage is not just about blood, it is also about the
difference betweenwhat you had before the blood was applied, and what you

have after, which is the importance of the leaven. You know, "beware the
leavenof the Pharisees!" – enegue Apr 3 '16 at 12:22
2
Preamble
The PassoverFeastis not mistakenly calledthe Feastofunleavened bread.
The Passovermealin the evening hours of Nisan 14 (the end of the day) and
the Feastofunleavened Breadthat is kept from the evening of Nisan14 (the
beginning of the day) up until the evening of Nisan 21 (the beginning of the
day), TOGETHER,comprise the perpetual memorial of the Exodus of the
Hebrews from Egypt.
In Hermeneutic terms, i.e. endeavouring to give considerationto the mindset
of the citizens of the Jewishnation to whom these things mattered at the time
of the particular PassoverFeastrecordedin the Gospels (whichincluded
Jesus and his disciples), the Passovermealand the Festivalof Unleavened
Breadwere inseparable. BOTH were necessaryto recall the Exodus of their
fathers from Egypt (Exodus 12:1-13:10).
This question is not the place to explain in detail why this inseparability is also
important to Christians, but let me suggestto anyone who thinks they are
separable:do a study of what Jesus'teaching includes about leaven, and also
what he had to say about putting one's hand to the plow or hating one's
mother and father and how such things relate to leaven. The blood of the
sacrifice AND the elimination of leaven(any thought that will tempt you to
look back with regret), BOTH need to be recalledregularly to stay focusedon
the journey ahead.
Specific comments

According to my reckoning Jesus was tried and crucified on Nisan 19 (Friday)
-- basedon having resolved the issue of the miraculous transportation of Jesus
and his disciples from a room in Jerusalemon Nisan14 where they
commenceda meal (Matthew 26:17-20), to the Mount of Olives at its
conclusion(Matthew 26:30).
During Jesus'trial, the Jewishreligious leaders and the crowds they had
whipped up to support them, put pressure on Pilate to execute Jesus. It is
pretty clearfrom the narrative that this was the perfect opportunity for Rome
to make a complete mockeryof the Jewishreligion. To do this during their
holy festival, and on the day before their Sabbath, must have been the icing on
the cake.
And Pilate wrote a title, and put it on the cross. And the writing was, JESUS
OF NAZARETH THE KING OF THE JEWS. This title then read many of
the Jews:for the place where Jesus was crucified was nigh to the city: and it
was written in Hebrew, and Greek, and Latin. Then said the chief priests of
the Jews to Pilate, Write not, The King of the Jews;but that he said, I am
King of the Jews. Pilate answered, WhatI have written I have written.
-- John 19:19-22 (KJV)
Why wouldn't Pilate execute other criminals at the same time? And, under the
circumstances, how could he possibly resistputting the king of the Jews in the
midst of those being executed.
The Cross-God'sEternalPlan for Man's Redemption
To even approach an answerto this question, one must survey the entire scope
of Scripture-from Genesis to Revelations, in order to determine the "why" of
the cross. Jesus saidin Luke 24:25-27,
Then he saidunto them, O fools, and slow of heart to believe all that the
prophets have spoken:26 Ought not Christ to have suffered these things, and
to enter into his glory? 27 And beginning at Moses andall the prophets, he
expounded unto them in all the scriptures the things concerning himself.

This includes the New Testamentauthors, who reiteratedwhat "The Law and
the Prophets" spoke in context to Jesus's crucifixion. In Rev. 13:8 it says,
in the book of life of the Lamb slain from the foundation of the world.
So, in order to view the event of the crucifixion in perspective, we must go
beyond seeing an event occuring during the 1st Century and see it in the
timeless dimensions of eternity, where all creationworships the Lamb,(Rev.
5:8-9)
And when he had taken the book, the four beasts and four and twenty elders
fell down before the Lamb, having every one of them harps, and goldenvials
full of odours, which are the prayers of saints. 9 And they sung a new song,
saying, Thou art worthy to take the book, and to open the seals thereof:for
thou wastslain, and hast redeemed us to God by thy blood out of every
kindred, and tongue, and people, and nation.
Passover-Christ's Fulfillment of the Law
The Lamb, the Main Dish of the Passover, wasthe means by which Israel's
Redemption was fulfilled, (Ex. 12:3)
In the tenth day of this month they shall take to them every man a lamb,
according to the house of their fathers, a lamb for an house:
Vs.5
Your lamb shall be without blemish, a male of the first year:
Vss.6-7
And ye shall keepit up until the fourteenth day of the same month: and the
whole assembly of the congregationofIsraelshall kill it in the evening. 7 And
they shall take of the blood, and strike it on the two side posts and on the
upper door post of the houses, whereinthey shall eat it.
Vs.17

And the blood shall be to you for a tokenupon the houses where ye are: and
when I see the blood, I will pass over you, and the plague shall not be upon
you to destroy you, when I smite the land of Egypt.
Jesus states in all the Synoptic Gospels(Matt., Mark, Luke)that He desires to
eat this Passoverwith His disciples(Matt. 26:18)
I will keepthe passoverat thy house with my disciples.
Where I shall eatthe passoverwith my disciples?(Mk. 14:14)
With desire I have desired to eat this passoverwith you before I suffer:(Luke
22.15)
Therefore, it is no gloss ormistake that the PassoverthatChrist ate with His
disciples was indeed the Passover, since He is the fulfillment of the Passover, it
was as He said.
For anyone who has celebratedPassover/Seder(inmy explanation they are
synonymous) 2 elements(among others) are present: wine and unleavened
bread(matzah).
Of both are blessings given; and the middle of 3 matzah which is wrapped, is
broken, and distibuted to the guests in attendance. Of this matzah, Jesus
said,(Matt. 26:26)
And as they were eating, Jesus took bread, and blessedit, and brake it, and
gave it to the disciples, and said, Take, eat;this is my body.
He then(vs 28)
And he took the cup, and gave thanks, and gave it to them, saying, Drink ye
all of it; 28 For this is my blood of the new testament, which is shed for many
for the remission of sins.
God's Mercy
An important part of any Passover/Seder celebrationis the recording of God's
Mercy. It's not enough to merely record the events of the deliverance from
Egypt, but to acknowledge the mercies of God from everlasting to everlasting,

Thus it is our duty to thank, to laud, to praise, to glorify, to exalt, to adore, to
bless, to elevate and to honor the One who did all these miracles for our
fathers and for us. He took us from slavery to freedom, from sorrow to joy,
and from mourning to festivity, and from deep darkness to greatlight and
from bondage to redemption. Let us therefore recite before Him Halleluyah,
Praise G‑ d!(From here)
This mercy was extended towards man at the dawn of creation, when in the
Garden of Eden. God's commandment to man was,(Gen. 2:17)
But of the tree of the knowledge ofgood and evil, thou shalt not eatof it: for in
the day that thou eatestthereofthou shalt surely die.
Yet in Gen. 3:21,
Unto Adam also and to his wife did the LORD Godmake coats ofskins, and
clothed them.
Of certainty then, man did not physically perish the day he sinned; rather,
God made skins to cloth man, an extensionof mercy towards man, in spite of
his sin. The sacrifice(requiredof the animals of who's skins were used) is a
type of sacrifice that God Himself would make on behalf of mankind, in the
person of Christ, the spotless lamb.
The Crucifixion: Foretoldfrom Genesis Throughoutthe Old Testament
Every detail of the crucifixion was foretold from the beginning of time, and
numerous details were prophesied well in advance of the event.
Isa. 53:5 describes the chastisementHe endured,
But he was wounded for our transgressions, he was bruised for our iniquities:
the chastisementofour peace was upon him; and with his stripes we are
healed.
In vs 9 it describes Josephof Arimathea's(a wealthy Jew)grave.
And he made his grave with the wicked, and with the rich in his death.
Vs. 12 talks about the 2 thieves with Him,

and he was numbered with the transgressors;and he bare the sin of many,
and made intercessionfor the transgressors.
Perhaps the Psalms of David, who came before Isaiah explain even more
clearly the suffering Christ went through: Ps. 22:16-18 says,
they pierced my hands and my feet. 17 I may tell all my bones: they look and
stare upon me. 18 They part my garments among them, and castlots upon my
vesture.
But what is even more important is the eternal aspect;which accomplished
man's redemption. Jesus saidin Luke 22:53 in addressing those that arrested
Him,
When I was daily with you in the temple, ye stretched forth no hands against
me: but this is your hour, and the power of darkness.”
Satan, who was the 'serpent' from Gen. 3, was orchestrating the events;being
brought before Pilate and Herod, being made to suffer death by crucifixion-
the worstdeath imaginable, one which the Roman's used to make an example
out of.
But herein lies the reasonfor the 2 thieves, and the reasonthat Christ was
crucified in their midst.
Reasonforthe 2 Thieves
In the Garden of Eden, God makes an amazing statementto the serpent (Gen
3:13-14)
And the LORD God said unto the serpent, Becausethou hast done this, thou
art cursedabove all cattle, and above every beastof the field; upon thy belly
shalt thou go, and dust shalt thou eatall the days of thy life: 15 And I will put
enmity betweenthee and the woman, and betweenthy seedand her seed;it
shall bruise thy head, and thou shalt bruise his heel.
In vs 14, He addresses the serpent, announcing that it is cursedabove all other
animals, but in vs 15, He addresses Satan, the archenemy and villain who
'spoke'through the serpent, tempting Eve and ultimately Adam to sin.

He put emnity betweenhe and the woman: at this time Satan was the
'unofficial' winner of the exchange;he now had both Adam and Eve fall from
grace and be "co-conspirators'in his rebellion againstGod.(Eph. 2:2-3)
Wherein in time past ye walkedaccording to the course ofthis world,
according to the prince of the powerof the air, the spirit that now worketh in
the children of disobedience:3 Among whom also we all had our conversation
in times past in the lusts of our flesh, fulfilling the desires of the flesh and of
the mind; and were by nature the children of wrath, even as others.
But here's where the Plan of Salvation has it's beginning, "...I will put emnity
betweenyou(Satan), and the "woman". ‫מ‬ ְ‫א‬ ִ‫א‬ ְ‫(מ‬ha-issah), whichis not just
"Eve" but "THE Woman". Eve fell to temptation, but this "woman" would
rise up againsttemptation. This "woman" can be found throughout scripture;
though in numerous instances she canexemplify evil, in other examples she
exemplifies faith. In 1 Sam. 1:26, ‫מ‬ ְ‫א‬ ִ‫א‬ ְ‫(מ‬ha-issah)prays before the Lord to
have a son. Her name is Hannah, yet it is "ha-issah" that prays.
In the New Testament, this "woman" appears again; in John 2:4 Jesus says,
Jesus saithunto her, Woman, what have I to do with thee? mine hour is not
yet come.
The word "γύναι"(gune), ratherthan "mother" is used, which unless Jesus
had some very appropriate reasonto use, would be inappropriate. The same
word is used in the genitive sense in Rev. 12:4, which is "the" woman who
gives birth to the man-child-Jesus.
The next part of God's statement to Satanis "...betweenyour 'seed'and her
seed".
Interestingly, the seedis in the man(Adam); but God is talking about the
"woman's seed", whichmeans there is a "specific seed"ofwhich God is
refering to. Since it is God who is putting emnity, his Fatheris God, and
"Christ", the man-child is the woman's seed, singular. A further discussionof
seed-singularcanbe found here.

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