Luke 23:32-43 · Bible study
Luke 23:32-43 Commentary: Numbered with the Transgressors
Greek · 11 what the commentators say
Meaning in one sentence
Luke 23:32-43: Jesus crucified with criminals fulfills Isaiah 53:12. The penitent thief's faith and Christ's promise of paradise reveal grace in suffering.
Research Summary
- Meaning: By choosing to die between two criminals, Jesus takes his place among the guilty, fulfilling Isaiah 53:12 and extending grace to the most undeserving.
- Key words: Kakourgoi (criminals, v. 33); aphiēmi (forgive/release, v. 34); paradeisos (paradise, v. 43); mnēsthēti mou (remember me, v. 42).
- Main debate: Did both thieves revile Jesus before one repented (Matthew/Mark), or did only one revile from the start (Luke)? Harmonizing solutions suggest a change of heart mid-crucifixion.
- Theological theme: Substitution, the innocent one bears the condemnation of the guilty; and immediate, grace is granted not after a long wait, but “today.”
- Best use: A model for preaching on repentance, deathbed conversions, the certainty of Christ’s promise, and the inclusive scope of atonement.
Translation Comparison
BSB Berean Standard Bible 2020
32Two others, who were criminals, were also led away to be executed with Jesus.
33When they came to the place called The Skull, they crucified Him there, along with the criminals, one on His right and the other on His left.
34Then Jesus said, “Father, forgive them, for they do not know what they are doing.” And they divided up His garments by casting lots.
35The people stood watching, and the rulers sneered at Him, saying, “He saved others; let Him save Himself if He is the Christ of God, the Chosen One.”
36The soldiers also mocked Him and came up to offer Him sour wine.
37“If You are the King of the Jews,” they said, “save Yourself!”
38Above Him was posted an inscription: THIS IS THE KING OF THE JEWS.
39One of the criminals who hung there heaped abuse on Him. “Are You not the Christ?” he said. “Save Yourself and us!”
40But the other one rebuked him, saying, “Do you not even fear God, since you are under the same judgment?
41We are punished justly, for we are receiving what our actions deserve. But this man has done nothing wrong.”
42Then he said, “Jesus, remember me when You come into Your kingdom!”
43And Jesus said to him, “Truly I tell you, today you will be with Me in Paradise.”
WEB World English Bible 2000
32There were also others, two criminals, led with him to be put to death.
33When they came to the place that is called “The Skull”, they crucified him there with the criminals, one on the right and the other on the left.
34Jesus said, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots.
35The people stood watching. The rulers with them also scoffed at him, saying, “He saved others. Let him save himself, if this is the Christ of God, his chosen one!”
36The soldiers also mocked him, coming to him and offering him vinegar,
37and saying, “If you are the King of the Jews, save yourself!”
38An inscription was also written over him in letters of Greek, Latin, and Hebrew: “THIS IS THE KING OF THE JEWS.”
39One of the criminals who was hanged insulted him, saying, “If you are the Christ, save yourself and us!”
40But the other answered, and rebuking him said, “Don’t you even fear God, seeing you are under the same condemnation?
41And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.”
42He said to Jesus, “Lord, remember me when you come into your Kingdom.”
43Jesus said to him, “Assuredly I tell you, today you will be with me in Paradise.”
KJV King James Version 1769
32And there were also two other, malefactors, led with him to be put to death.
33And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
34Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
35And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
36And the soldiers also mocked him, coming to him, and offering him vinegar,
37And saying, If thou be the king of the Jews, save thyself.
38And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
39And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
40But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
41And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
42And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
43And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
ASV American Standard Version 1901
32And there were also two others, malefactors, led with him to be put to death.
33And when they came unto the place which is called The skull, there they crucified him, and the malefactors, one on the right hand and the other on the left.
34And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast lots.
35And the people stood beholding. And the rulers also scoffed at him, saying, He saved others; let him save himself, if this is the Christ of God, his chosen.
36And the soldiers also mocked him, coming to him, offering him vinegar,
37and saying, If thou art the King of the Jews, save thyself.
38And there was also a superscription over him, THIS IS THE KING OF THE JEWS.
39And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? save thyself and us.
40But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation?
41And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
42And he said, Jesus, remember me when thou comest in thy kingdom.
43And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.
YLT Young's Literal Translation 1898
32And there were also others--two evil-doers--with him, to be put to death;
33and when they came to the place that is called Skull, there they crucified him and the evil-doers, one on the right hand and one on the left.
34And Jesus said, `Father, forgive them, for they have not known what they do;' and parting his garments they cast a lot.
35And the people were standing, looking on, and the rulers also were sneering with them, saying, `Others he saved, let him save himself, if this be the Christ, the choice one of God.'
36And mocking him also were the soldiers, coming near and offering vinegar to him,
37and saying, `If thou be the king of the Jews, save thyself.'
38And there was also a superscription written over him, in letters of Greek, and Roman, and Hebrew, `This is the King of the Jews.'
39And one of the evil-doers who were hanged, was speaking evil of him, saying, `If thou be the Christ, save thyself and us.'
40And the other answering, was rebuking him, saying, `Dost thou not even fear God, that thou art in the same judgment?
41and we indeed righteously, for things worthy of what we did we receive back, but this one did nothing out of place;'
42and he said to Jesus, `Remember me, lord, when thou mayest come in thy reign;'
43and Jesus said to him, `Verily I say to thee, To-day with me thou shalt be in the paradise.'
Darby Darby Bible 1890
32Now two others also, malefactors, were led with him to be put to death.
33And when they came to the place which is called Skull, there they crucified him, and the malefactors, one on the right hand, the other on the left.
34And Jesus said, Father, forgive them, for they know not what they do. And, parting out his garments, they cast lots.
35And the people stood beholding, and the rulers also [with them] sneered, saying, He has saved others; let him save himself if this is the Christ, the chosen one of God.
36And the soldiers also made game of him, coming up offering him vinegar,
37and saying, If thou be the king of the Jews, save thyself.
38And there was also an inscription [written] over him in Greek, and Roman, and Hebrew letters: This is the King of the Jews.
39Now one of the malefactors who had been hanged spoke insultingly to him, saying, Art not thou the Christ? save thyself and us.
40But the other answering rebuked him, saying, Dost thou too not fear God, thou that art under the same judgment?
41and we indeed justly, for we receive the just recompense of what we have done; but this [man] has done nothing amiss.
42And he said to Jesus, Remember me, [Lord,] when thou comest in thy kingdom.
43And Jesus said to him, Verily I say to thee, To-day shalt thou be with me in paradise.
Douay-Rheims Douay-Rheims Bible 1899
32And there were also two other malefactors led with him to be put to death.
33And when they were come to the place which is called Calvary, they crucified him there: and the robbers, one on the right hand, and the other on the left.
34And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots.
35And the people stood beholding. And the rulers with them derided him, saying: He saved others: let him save himself, if he be Christ, the elect of God.
36And the soldiers also mocked him, coming to him and offering him vinegar,
37And saying: If thou be the king of the Jews, save thyself.
38And there was also a superscription written over him in letters of Greek and Latin and Hebrew THIS IS THE KING OF THE JEWS.
39And one of those robbers who were hanged blasphemed him, saying: If thou be Christ, save thyself and us.
40But the other answering, rebuked him, saying: Neither dost thou fear God, seeing; thou art under the same condemnation?
41And we indeed justly: for we receive the due reward of our deeds. But this man hath done no evil.
42And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom.
43And Jesus said to him: Amen I say to thee: This day thou shalt be with me in paradise.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 23:32
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Luke's account deliberately places Jesus between two criminals to fulfill Isaiah 53:12, where the suffering Servant is “numbered with the transgressors.” Luke 22:37 shows Jesus himself applied this text to his mission. Barnes highlights that his prayer “Father, forgive them” directly enacts the prophecy of intercession for transgressors. Cambridge Bible notes the word “malefactors” (kakourgoi) means criminals or evildoers, not thieves, Luke stresses Jesus’ association with the worst offenders. Calvin sees in the two criminals a live parable: one continues in blasphemy until the end, the other is suddenly transformed by grace. The penitent thief’s confession, acknowledging the justness of his own punishment while declaring Jesus innocent, is, in Calvin’s words, “a striking mirror of the unexpected and incredible grace of God.” Wesley and others note that Matthew and Mark report both thieves reviled Jesus, while Luke records only one. Most harmonists suggest one thief began by mocking but then repented, while Luke focuses on the final outcome, a vivid demonstration that no one is beyond the reach of Christ’s mercy.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Both thieves initially reviled: Matthew 27:44 and Mark 15:32 state that those crucified with Jesus reviled him. Luke may be providing a more detailed account of the repenting thief after his change of heart.
- Only one thief reviled from the start: Luke 23:39–40 names only one reviler and has the other rebuke him. Matthew and Mark may use a plural to include the companion of the reviler or may reflect a later tradition.
- Textual addition of v. 34: A few early manuscripts omit Jesus' prayer for forgiveness, leading some textual critics to see it as a scribal insertion reflecting piety.
What is clear: Amid the debates, all Christians agree that Jesus was crucified with two criminals, that one came to faith, and that Christ promised him immediate entry into paradise — demonstrating that salvation is a gift received through faith, not earned by a record of good deeds.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Fulfillment of Isaiah 53:12 | All traditions recognize that Jesus being crucified with criminals fulfills the prophecy that the Servant would be 'numbered with the transgressors.' Luke 22:37 explicitly connects this to Jesus' mission. | Some interpreters emphasize that this fulfilled the letter of prophecy (criminal company), while others see it also as a type, Jesus is the innocent lamb counted among the guilty, a deeper substitutionary meaning. |
| The prayer 'Father, forgive them' | Christians across traditions agree this prayer models extraordinary forgiveness and echoes Isaiah 53:12 ('made intercession for the transgressors'). It is a key text on Christ's compassion even on the cross. | There is a textual question: a few early manuscripts omit Luke 23:34. Some scholars consider it a scribal addition; others accept it as original. Most traditions include it as canonical. |
| Whether both thieves reviled Jesus | Matthew 27:44 and Mark 15:32 say both thieves reviled him; Luke 23:39, 40 records only one reviling and the other rebuking him. Harmonizers agree that one thief changed his attitude during the crucifixion. | Some interpreters take Luke's account as the full picture, suggesting Matthew and Mark used a plural that includes the singular (a rhetorical convention). Others hold that both reviled initially, but one repented later, which Luke records. |
| The meaning of 'Paradise' in v. 43 | All Christians understand this as a promise of blessed existence with Christ immediately after death. It is a key text for the intermediate state of the righteous. | Roman Catholic teaching associates paradise with the beatific vision, while some Protestants see it as the conscious presence of Christ before the final resurrection. A few traditions understand it as the garden of Eden restored, a foretaste of the new creation. |
Historical & Cultural Context
Crucifixion was a Roman punishment reserved for slaves, rebels, and the worst offenders. The site called “The Skull” (Golgotha in Aramaic, Kranion in Greek) was probably a rocky hill outside Jerusalem’s walls that resembled a cranium, or a traditional place of execution where skulls lay scattered (Gill). Jesus was led with two kakourgoi, a term for criminals, often bandits or insurrectionists, perhaps followers of the released Barabbas (Cambridge Bible). Luke’s wording suggests they had been under death sentence and were executed on the same day.
The inscription over Jesus, “THIS IS THE KING OF THE JEWS”, was written in Greek, Latin, and Hebrew. The Cambridge Bible describes it as a titulus, a board whitewashed with gypsum on which the charge was written in black letters. Pilate likely intended to humiliate the Jewish leaders by making the charge explicitly royal. The three languages ensured every literate person in Jerusalem could read it: Greek for the cosmopolitan population, Latin for the Roman authorities, Hebrew for the Jews. The offer of sour wine (vinum) was standard Roman soldiers’ drink, and the scene echoes Psalm 69:21. The people stood “beholding” (theōrōn, a word used for gazing at a spectacle), while the rulers “scoffed” (exemuktērizon, literally “turning up the nose at him”). Soldiers joined the mockery, taunting him to save himself, the same challenge the rulers used. Only Luke records Jesus’ prayer for forgiveness, which directly echoes Isaiah 53:12, “He made intercession for the transgressors.”
Textual Notes
The consulted sources note two significant textual questions. First, Luke 23:34 (“Jesus said, ‘Father, forgive them…’”) is absent from a few early manuscripts (e.g., Papyrus 75, Codex Sinaiticus in some assessments). The Cambridge Bible reports that these words are omitted by some ancient authorities. Most modern editions include them in double brackets, indicating scribal uncertainty. Second, the vocative “Lord” (kurie) in verse 42 is missing from important witnesses (א, B, C, L), and the Cambridge text prefers simply “Jesus.” Marcion and the Manicheans are reported by Clarke to have omitted verse 43 entirely. Overall, the passage is well-attested, and the textual variants do not change the core narrative.
Reception History
Throughout church history, this passage has been a cornerstone for understanding the scope of Christ's atonement and the nature of repentance. Early Fathers like Ambrose and Augustine saw the two thieves as representing the two sides of the cross, one saved, one lost, a moral division that runs through humanity. In the medieval period, the penitent thief (often named Dysmas in tradition) was venerated as a saint, and his confession became a model of dying faith. The Reformation returned to the passage as evidence of justification by faith alone: the thief was saved without sacraments or good works, only by his trust in Christ. Catholic and Orthodox traditions also emphasize the immediate forgiveness and presence of Christ, though their teaching on purgatory and the intermediate state interacts with the word “today” in different ways. The prayer “Father, forgive them” has been a model for peacemaking and forgiveness in contexts of persecution, from early martyrs to modern prison ministries. In hymns and art, the scene at Golgotha with the three crosses remains one of the most iconic images of the gospel, the innocent King enthroned in the center, flanked by justice and mercy.
Preaching This Verse
Three-point outline
- Jesus numbered with transgressors (vv. 32, 38). Luke highlights from the start that Jesus is led with criminals, fulfilling Isaiah 53:12. The mockery from rulers, soldiers, and one thief all echoes the same taunt: “If you are the Christ, save yourself.” The inscription declares the truth they reject, yet Jesus does not save himself, choosing to save others instead.
- Two thieves, two responses (vv. 39, 41). One thief rails at Jesus, demanding rescue from the cross. The other rebukes him, acknowledges God, confesses his own guilt, and declares Jesus innocent. This contrast lays bare the difference between unrepentant defiance and faith born of grace.
- Grace that transcends death (vv. 42, 43). The penitent thief asks only to be remembered when Jesus comes into his kingdom. Jesus answers with a promise far greater: “Today you will be with me in Paradise.” Grace is not a delayed hope but an immediate reality.
Five-point outline
- The gathering darkness (vv. 32, 33). Jesus is led to Skull Place between two criminals. The scene is one of total humiliation, yet every detail is under God’s sovereign plan.
- Prayer for the enemies (v. 34). Jesus’ first words from the cross: “Father, forgive them, for they don’t know what they are doing.” This intercession includes soldiers, priests, and even the reviling thief.
- The threefold mockery (vv. 35, 38). Rulers, soldiers, and the inscription all test Jesus’ kingship. Their “save yourself” contrasts with his self-giving love.
- The one who saw clearly (vv. 39, 42). The penitent thief rebukes his companion, fears God, accepts his punishment as just, and confesses Christ’s innocence and kingdom. His faith is remarkable: he sees a King reigning from a cross.
- The promise of paradise (v. 43). Jesus responds with “Amen”, a solemn oath. The thief’s request was for future remembrance; Jesus gives immediate presence.
Illustration hooks
- Two criminals in court. A judge sentences two defendants. One spends the hearing cursing the judge; the other, though guilty, acknowledges the verdict is fair and asks for mercy. The judge offers unexpected clemency, a picture of how repentance and grace meet at the cross.
- Deathbed conversions in pastoral care. A hospital chaplain sits with someone who has lived far from God. In the last hours, they confess, ask for prayer, and find peace. This passage assures that no timing is too late for genuine faith to find forgiveness.
- The branded criminal and the innocent accused. In many cultures, being seen with the guilty makes you guilty. Jesus is literally placed between two criminals, yet the penitent thief recognizes this is his rescue, not his ruin.
Questions your congregation is asking
- Why did Jesus not save himself if he really is the Messiah? The mockers assumed power meant personal deliverance. Jesus shows that saving power works through self-giving, not self-preservation.
- Is it possible to be saved at the very last moment? The penitent thief is the classic biblical example of deathbed repentance. This does not encourage delay, but it does offer hope to those who come late.
- What does “paradise” mean, and do we go there immediately when we die? Christians across traditions have understood this as immediate, conscious communion with Christ after death, a foretaste of the full kingdom.
Leading a Discussion
This passage takes us to the crux of the gospel: the Son of God dies between two criminals, one who rejects him and one who believes. As you read Luke 23:32, 43 together, pay attention to how each character responds to Jesus in his moment of greatest weakness. The comments from Calvin and Wesley remind us that the penitent thief’s faith is extraordinary, he sees a King where others see a failure. Let the passage challenge your own assumptions about power, repentance, and the reach of God’s mercy.
Discussion questions
- What does it mean that Jesus was “numbered with the transgressors” (Isaiah 53:12)? How does that shape your understanding of the crucifixion?
- Jesus prays, “Father, forgive them, for they don’t know what they are doing.” Who is included in “them”? How would this prayer have sounded to the soldiers and rulers?
- The rulers, soldiers, and one thief all say essentially the same thing: “Save yourself.” Why is this a test of Jesus’ identity? What does his refusal to come down from the cross reveal about his mission?
- The penitent thief says, “We are punished justly … but this man has done nothing wrong.” Why is this confession so striking? What does it reveal about his understanding of sin and grace?
- The thief asks only to be “remembered” when Jesus comes into his kingdom. Why is Jesus’ answer, “Today you will be with me in Paradise”, so much more than he asked for?
- In what ways do we sometimes imitate the first thief, demanding that God prove himself by rescuing us from difficulty on our terms? How can we cultivate the faith of the second thief instead?
- If you had been standing at the foot of the cross, what would you have thought about this man in the middle? What do you think now?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 53:12 | Therefore I will give him a portion with the great. He will divide the plunder with the strong, because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors. |
| Matthew 27:38 | Then there were two robbers crucified with him, one on his right hand and one on the left. |
| Mark 15:27 | With him they crucified two robbers, one on his right hand, and one on his left. |
| Luke 22:37 | For I tell you that this which is written must still be fulfilled in me: ‘He was counted with transgressors.’ For that which concerns me is being fulfilled.” |
| John 19:18 | where they crucified him, and with him two others, on either side one, and Jesus in the middle. |
| Hebrews 12:2 | looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God. |
| Deuteronomy 21:23 | his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of God. Don’t defile your land which Yahweh your God gives you for an inheritance. |
| Psalms 22:16 | For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin marvels at the thief's faith as a sudden, astonishing work of the Holy Spirit, given that he was ignorant, uneducated, and utterly corrupt. In the depths of the cross, the thief perceived life in death and glory in shame, rising in spiritual insight above even the apostles who had witnessed Christ's miracles firsthand.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the thief's extraordinary faith, which surpassed even the apostles' because he recognized Christ's spiritual kingdom while Jesus hung humiliated and dying. He then stresses that Christ's promise "today" proves the saved enter heaven immediately after death, refuting doctrines of purgatory or soul-sleep.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB marvels that the dying thief displayed a faith brighter than the apostles' at the same hour. While they despaired, this criminal recognized Jesus' kingship beyond the grave, asking only to be remembered. Christ's immediate promise of Paradise that very day honored a faith that shone most brilliantly in the deepest darkness.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that the two criminals crucified alongside Jesus were likely already condemned and scheduled for execution that day. Their planned deaths gave the authorities a convenient reason to rush Jesus through his trial so all three could be put to death together in one event.
Vincent's Word Studies Evangelical 1887
Vincent clarifies that the Greek word for Paradise originally meant an enclosed park or pleasure ground, used in the Septuagint for the Garden of Eden. In Jewish theology, it refers to the department of Hades where blessed souls await the resurrection, equivalent to Abraham's bosom.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the harmony of the four Gospels as a single symphony, each recording different sayings of Christ on the cross. He marvels that while being nailed, Jesus prays for his crucifiers' forgiveness, feeling more concern for their souls than his own wounds. The repentant thief's sudden faith, despite Christ's humiliating circumstances, shows the power of grace but does not encourage delaying repentance.