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Meaning of Jesus' Prayer for Forgiveness on Cross

Luke 23:34 records Jesus' prayer from the cross: "Father, forgive them, for they know not what they do." This utterance appears at the moment of crucifixion, when Jesus was "crucified between the two thieves" and "hung upon the cross" while being "insulted and abused by all sorts of men, and put to the greatest pain and torture" [10]. The prayer addresses God as "Father," expressing Jesus' confidence in his relationship with the one "who was so to him...as he was God, being as a divine person, his beloved, and only begotten Son" [10]. The phrase raises immediate questions: whom does "them" encompass, and what kind of forgiveness does Jesus request?

The Scope of "Them"

The immediate referents include the Roman soldiers executing the crucifixion and the Jewish authorities who demanded it. Yet the prayer's placement within Luke's narrative suggests a broader scope. Augustine, preaching on the Lord's Prayer, connected this petition to the church's intercession for persecutors, noting how "the Church of God which had learnt instruction from her Lord, who said as He hung upon the Cross, 'Father, forgive them, for they know not what they do,' so prayed for Paul (or rather as yet Saul)" [12]. This patristic reading extends the prayer's reach beyond the immediate actors to encompass all who oppose Christ in ignorance.

The phrase "they know not what they do" qualifies the request. It acknowledges a distinction between culpable malice and ignorance-driven sin. The soldiers carrying out orders, the crowd swept up in mob dynamics, even the religious leaders acting from misguided zeal—all participate in deicide without grasping its full theological weight. This ignorance does not eliminate guilt but provides grounds for mercy, since the prayer assumes that knowledge would have altered their actions.

Forgiveness as Divine Prerogative

The prayer directs its petition to the Father, not to the crowd. This matters because "in pardoning sin, God absolves the sinner from the condemnation of the law...he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it" [1]. Jesus does not pronounce forgiveness directly, as he did with the paralytic in Matthew 9:2 ("Your sins are forgiven you") [3], demonstrating his authority to forgive sins [14]. Instead, he intercedes. The distinction preserves the theological principle that forgiveness remains "the peculiar prerogative of God" [1], even as Jesus exercises that prerogative in his earthly ministry.

The prayer functions within the sacrificial logic of the cross itself. Calvin observed that Christ's blood "was the pledge and price of the making up of our peace with God, because it was poured out upon the cross" [13]. The crucifixion serves as "an expiatory victim" in which the Son of God "endure[s] the punishment of sin, that we might be the righteousness of God in him" [13]. Jesus' intercession thus coincides with the very act that makes forgiveness possible. He prays for those who crucify him while simultaneously offering the sacrifice that answers his own prayer.

The Cross as Reconciliation

Paul's theology illuminates the prayer's deeper mechanics. Romans 3:25 describes Christ as "an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance" [7]. The cross addresses not merely individual transgressions but the fundamental breach between God and humanity. Ephesians 2:16 states that through the cross, God brings "the two...into agreement with God in one body through the cross, so putting an end to that division" [4]. Jesus' prayer for his executioners enacts this reconciliation in real time, demonstrating that "mercy and truth meet together" in Christ [2].

The prayer also models the forgiveness Jesus commands his followers to practice. Torrey's Topical Textbook lists "Christ set an example of" as the first entry under "Forgiveness of Injuries," citing Luke 23:34 [5]. Jesus had taught that forgiveness should be "unlimited" (Matthew 18:22) [5] and that his disciples should pray for those who persecute them (Matthew 5:44) [5]. The cross prayer transforms these teachings from abstract principles into concrete action under maximal duress. Augustine's reference to the church praying for Saul suggests that early Christians understood this prayer as establishing a pattern: believers intercede for their persecutors because Christ interceded for his [12].

Forgiveness and Repentance

The prayer does not automatically confer forgiveness on its objects. Biblical forgiveness, while "granted freely" and "abundantly" [8], requires reception. Matthew 6:12 teaches that "forgiving others is a reflection of a repentant, regenerate heart, which makes our own forgiveness possible" [15]. Those who crucified Jesus would need to respond—some did, as Acts records conversions among Jerusalem's residents after Peter's Pentecost sermon. The prayer creates the possibility of forgiveness, holding open the door that human sin attempts to slam shut.

The Hebrew background enriches this understanding. Genesis 50:17 uses נָשָׂא (nasa') for "forgive," literally "lift" or "carry away" [9]. The verb appears in contexts of bearing burdens and removing guilt. Jesus' prayer asks the Father to lift the guilt of those who nail him to the wood, even as he bears the weight of human sin on that same cross. The linguistic resonance connects Joseph's forgiveness of his brothers—who "meant evil" but whom God used for good—to Jesus' forgiveness of those who crucify him within God's redemptive plan.

Theological Tensions

The prayer raises questions about the relationship between Christ's intercession and the Father's will. Does Jesus ask for something the Father might not grant? Reformed theology resolves this by emphasizing the unity of divine purpose. Calvin's Institutes notes that calling God "Father" in prayer assumes "we are his children" and that "to seek supplies from any other quarter would be to charge God either with poverty or with cruelty" [16]. Jesus' prayer expresses in human words what the triune God wills in eternal counsel. The petition articulates rather than alters divine intention.

Luther's Small Catechism states simply that Christ "died for me and shed His blood for me on the cross for the forgiveness of sins" [11]. This Lutheran formulation connects the prayer directly to the cross's atoning work. Jesus does not merely ask for forgiveness; he accomplishes it. The prayer and the sacrifice form a single redemptive act, the verbal and physical dimensions of one divine movement toward human reconciliation.

The prayer's placement at the crucifixion's beginning, rather than its end, suggests that forgiveness frames the entire event. From the first nail to the final breath, Jesus' posture toward his executioners remains one of intercession. This transforms the cross from a scene of divine wrath against humanity into a demonstration of divine mercy through judgment borne by the Son. The message of the cross, "foolishness to those who are perishing," becomes "to us who are being saved...the power of God" [6] precisely because it reveals a God who forgives even those who kill him.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Mercy — Compassion for the miserable. Its object is misery. By the atoning sacrifice of Christ a way is open for the exercise of mercy towards the sons of men, in harmony with the demands of truth and righteousness (Gen. 19:19; Ex. 20:6; 34:6, 7; Ps. 85:10; 86:15, 16). In Christ mercy and truth meet together. Mercy is also a Christian grace (Matt. 5:7; 18:33-35).”
  3. Matthew “Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, “Son, cheer up! Your sins are forgiven you.” -- Matthew 9:2”
  4. Ephesians “Ephesians 2:16 (BBE) — And that the two might come into agreement with God in one body through the cross, so putting an end to that division.”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Forgiveness of Injuries — Christ set an example of -- Lu 23:34. Commanded -- Mr 11:25; Ro 12:19. To be unlimited -- Mt 18:22; Lu 17:4. A characteristic of saints -- Ps 7:4. Motives to The mercy of God. -- Lu 6:36. Our need of forgiveness. -- Mr 11:25. God's forgiveness of us. -- Eph 4:32. Christ's forgiveness of us. -- Col 3:13. A glory to saints -- Pr 19:11. Should be accompanied by Forbearance. -- Col 3:13. Kindness. -- Ge 45:5-11; Ro 12:20. Blessing and prayer. -- Mt 5:44. Promises to -- Mt 6:14; Lu 6:37. No forgiveness without -- Mt 6:15; Jas 2:13. Illustrated --”
  6. I Corinthians “I Corinthians 1:18 (BSB) — For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
  7. Romans “whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; -- Romans 3:25”
  8. Easton's Bible Dictionary “Easton's Bible Dictionary: Pardon — The forgiveness of sins granted freely (Isa. 43:25), readily (Neh. 9:17; Ps. 86:5), abundantly (Isa. 55:7; Rom. 5:20). Pardon is an act of a sovereign, in pure sovereignty, granting simply a remission of the penalty due to sin, but securing neither honour nor reward to the pardoned. Justification (q.v.), on the other hand, is the act of a judge, and not of a sovereign, and includes pardon and, at the same time, a title to all the rewards and blessings promised in the covenant of life.”
  9. MACULA Hebrew “Genesis 50:17 — Hebrew linguistic analysis (MACULA): Text: כֹּֽה תֹאמְר֣וּ לְ יוֹסֵ֗ף אָ֣נָּ֡א שָׂ֣א נָ֠א פֶּ֣שַׁע אַחֶ֤י ךָ וְ חַטָּאתָ ם֙ כִּי רָעָ֣ה גְמָל֔וּ ךָ וְ עַתָּה֙ שָׂ֣א נָ֔א לְ פֶ֥שַׁע עַבְדֵ֖י אֱלֹהֵ֣י אָבִ֑י ךָ וַ יֵּ֥בְךְּ יוֹסֵ֖ף בְּ דַבְּרָ֥ ם אֵלָֽי ו Word-by-word: כֹּֽה (kōh-) = "this" [3541] D; תֹאמְר֣וּ (ṯōʾmərû) = "say" [0559] Vqi2mp; לְ (lə) = "to" [3807a] R; יוֹסֵ֗ף (yôsēp̄) = "Joseph" [3130] Np; אָ֣נָּ֡א (ʾānnāʾ) = "please" [0577] Te; שָׂ֣א (śāʾ) = "forgive" [5375] Vqv2ms; נָ֠א (nāʾ) = "please" [4994] Te; פֶּ֣שַׁע (pešaʿ) = "transgression" [6588] Ncmsc; אַחֶ֤י = "broth”
  10. Luke (Baptist/Reformed) “John Gill on Luke 23:32: Then said Jesus, Father, forgive them,.... When he was crucified between the two thieves, and as he hung upon the cross, and while insulted and abused by all sorts of men, and put to the greatest pain and torture, he addressed himself to God his Father: the Arabic version reads, "my Father", who was so to him, not as he was man; for as such he had no father; but as he was God, being as a divine person, his beloved, and only begotten Son: and this he uses, whilst, as man, he is praying to him; partly to express his faith of relation to him; his confidence of being heard”
  11. Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), He died for me and shed His blood for me on the cross for the forgiveness of sins.: He died for me and shed His blood for me on the cross for the forgiveness of sins.”
  12. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — ON THE LORD'S PRAYER IN ST. MATTHEW'S GOSPEL, CHAP. VI. 9, ETC. TO THE COMPETENTES.(4) (part 3): God which had learnt instruction from her Lord, who said as He hung upon the Cross, "Father, forgive them, for they know not what they do,"(3) so prayed for Paul (or rather as yet Saul), that that might be wrought in him which was wrought. For in that he says, "But I was unknown by face to the churches of Judaea which are in Christ: only they heard that he who persecuted us in times past, now preacheth the faith which once he destroyed; and they ma”
  13. CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 27.4: speaks of the Father, — that he has been made propitious to his creatures by the blood of Christ. Now he calls it the blood of the cross , inasmuch as it was the pledge and price of the making up of our peace with God, because it was poured out upon the cross. For it was necessary that the Son of God should be an expiatory victim, and endure the punishment of sin, that we might be the righteousness of God in him . ( 2 Corinthians 5:21 .) The blood of the cross, therefore, means the blood of the sacrifice which was ”
  14. Matthew (Protestant academic) “Tyndale House on Matthew 9:5: 9:5 It is easier for Jesus to pronounce forgiveness, since that might have no verifiable effects; it is harder to enable a paralytic to walk. The miracle, visible to all, corroborates Jesus’ authority to forgive sins and forces all who witness it to decide about Jesus.”
  15. Matthew (Protestant academic) “Tyndale House on Matthew 6:12: 6:12 as we have forgiven (see also 6:14-15; 18:21-35): Forgiving others is a reflection of a repentant, regenerate heart, which makes our own forgiveness possible. Those who have experienced God’s forgiveness will forgive. Jesus implies that those who are unwilling to forgive have not perceived God’s mercy, and perhaps have never truly repented.”
  16. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 106: promise; and therefore there is no faith; nor can the saints themselves either hear or assist. 59. The summary of prayer, which has been delivered to us by Christ the Lord, is contained in a Preface and two Tables. 60. In the Preface, the Goodness of God is conspicuous, for he is called our Father . It follows that we are his children, and that to seek supplies from any other quarter would be to charge God either with poverty or with cruelty; that sins ought not to hinder us from humbly imploring mercy; and that a feeling of broth”
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