Exposition of Matthew 27:38 Crucifixion Context
Matthew 27:38 states, "Then there were two robbers crucified with him, one on his right hand and one on the left" [1]. This verse describes a specific detail of Jesus' crucifixion, emphasizing the company with whom he was executed. The Gospel of John provides a similar account, noting that "they crucified him, and with him two others, on either side one, and Jesus in the middle" [2].
The immediate literary context of Matthew 27:38 places it within the broader narrative of Jesus' passion and crucifixion. Just prior to this verse, Matthew describes the soldiers crucifying Jesus and dividing his clothing by casting lots [3]. The inscription of his charge, "This is Jesus, the King of the Jews," was placed above his head [11, 9]. The crucifixion itself was a widespread Roman punishment, particularly for military and political offenders, slaves, rebels, and insurrectionists. It was designed for public spectacle and extreme cruelty, involving flogging, nakedness, and intense suffering, often leading to suffocation [5].
The historical setting of this event is Roman-occupied Judea, likely in Jerusalem, around the first century CE. Crucifixion was not a Jewish practice but a Roman method of execution, intended as a powerful social deterrent [5]. The victims were often subjected to public humiliation, which included being crucified naked [5]. The "robbers" (Greek: lēstai) mentioned in Matthew 27:38 were likely not mere thieves but could have been revolutionaries or insurrectionists, given the Roman context of political punishment [6]. The term lēstēs can refer to bandits or rebels, suggesting a more serious offense than simple theft in this context.
The decision to crucify Jesus between two such individuals carried significant interpretive weight. From the perspective of the Jewish authorities, this arrangement was intended to associate Jesus with their guilt and further humiliate him [7]. By placing him between convicted revolutionaries, the authorities aimed to portray Jesus as one of them, a political seditionist, thereby adding to his disgrace [6, 9]. This act was part of the broader "humiliation of Christ," which included his birth, circumstances, reputation, suffering, death, and burial [4].
However, Christian tradition interprets this arrangement differently. Augustine, as cited by Aquinas, notes that while the Jews intended to make Jesus share the guilt of the thieves, this did not ultimately happen. Instead, Jesus' cross became honored universally, while the thieves are largely forgotten [7]. Aquinas himself argues that while the Jews had one intention, God had another. God's ordination allowed for Christ to be crucified with thieves, fulfilling divine purpose [7, 10].
The presence of the two "robbers" also serves to highlight Jesus' unique position. While he was physically placed among criminals, his identity as the Son of God remained distinct. The Gospels record that one of these men repented and was promised paradise by Jesus (Luke 23:39-43), further distinguishing Jesus from his companions in suffering.
The cross itself, a Roman instrument of torture and execution, became a central symbol in Christian theology. Jesus' instruction to "take up your cross and follow Jesus" (Matthew 10:38) implies a willingness to love him above all else, regardless of physical or social consequences [8]. The crucifixion of Jesus between the two criminals, therefore, not only underscores the depth of his humiliation but also sets the stage for the redemptive power of his sacrifice, even for those considered outcasts or criminals.
Sources
- Matthew “Then there were two robbers crucified with him, one on his right hand and one on the left. -- Matthew 27:38”
- John “where they crucified him, and with him two others, on either side one, and Jesus in the middle. -- John 19:18”
- Matthew “When they had crucified him, they divided his clothing among them, casting lots, -- Matthew 27:35”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Humiliation of Christ — (Phil. 2:8), seen in (1) his birth (Gal. 4:4; Luke 2:7; John 1:46; Heb. 2:9), (2) his circumstances, (3) his reputation (Isa. 53; Matt. 26:59, 67; Ps. 22:6; Matt. 26:68), (4) his soul (Ps. 22:1; Matt. 4:1-11; Luke 22:44; Heb. 2:17, 18; 4:15), (5) his death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial (Isa. 53:9; Matt. 27:57, 58, 60). His humiliation was necessary (1) to execute the purpose of God (Acts 2:23, 24; Ps. 40:6-8), (2) fulfil the Old Testament types and prophecies, (3) satisfy the law in the room of the guilty (Isa. 53; Heb”
- Matthew (Protestant academic) “Tyndale House on Matthew 27:35: 27:35 they . . . nailed him to the cross: Crucifixion, though not generally practiced by Jews, was a widespread Roman punishment for military and political offenders, particularly slaves, rebels, and insurrectionists. The sheer cruelty and the public spectacle of crucifixion worked as a powerful social deterrent. Victims were flogged and then crucified naked, adding to the humiliation. It was seen as the most painful of all possible deaths; it involved intense suffering, exposure to weather and insects, suffocation, and often a final violent thrust of a spear to”
- Matthew (Protestant academic) “Tyndale House on Matthew 27:38: 27:38 Crucifying Jesus between two convicted revolutionaries added further humiliation and guilt by association.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), The Passion of Christ, Art. 11: Article: Whether it was fitting for Christ to be crucified with thieves? I answer that, Christ was crucified between thieves from one intention on the part of the Jews, and from quite another on the part of God's ordaining. As to the intention of the Jews, Chrysostom remarks (Hom. lxxxvii in Matth.) that they crucified the two thieves, one on either side, "that He might be made to share their guilt. But it did not happen so; because mention is never made of them; whereas His cross is honored everywhere. Kings ”
- Matthew (Protestant academic) “Tyndale House on Matthew 10:37: 10:37-39 The cross was a Roman instrument of torture and execution (27:27-55). To take up your cross and follow Jesus involves loving him above all other things and being willing to follow him regardless of the physical or social consequences.”
- Matthew (Protestant academic) “Tyndale House on Matthew 27:37: 27:37 The official charge was fastened to the cross above the criminal’s head; Jesus was crucified for political sedition.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 60: precede the means; and, according to Paul, the purpose to create precedes the purpose to redeem, and therefore cannot be a means to that end. Our Lord, we are told, was delivered to death “by the determinate counsel and foreknowledge of God.” But his death, of necessity, supposed his incarnation, and therefore in the order of thought, or in the plan of God, the purpose to prepare Him a body preceded the purpose to deliver Him to the death of the cross. The only passage of the Bible which appears to teach explicitly that creation is a mean”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XIII.--OF THE HOUR OF THE LORD'S PASSION, AND OF THE QUESTION CONCERNING THE ABSENCE OF ANY DISCREPANCY BETWEEN (part 1): MARK AND JOHN IN THE ARTICLE OF THE "THIRD" HOUR AND THE "SIXTH." 40. Matthew continues thus: "And they set up over His head His accusation written, 'This is Jesus the King of the Jews.'"[5] Mark, on the other hand, before making any such statement, inserts these words: "And it was the third hour, and they crucified Him."[6] For he subjoins these terms immediately after he has told us about the parting of the garments”