Luke 23:34

Then said Jesus, Father, forgive them; for they know not what they do. And they parted his
raiment, and cast lots.
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EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(34) Father, forgive them; for they know not what they do.Again, the silence is broken, not
by the cry of anguish or sigh of passionate complaint, but by words of tenderest pity and
intercession. It is well, however, that we should remember who were the primary direct objects
of that prayer. Not Pilate, for he knew that he had condemned the innocent; not the chief priests
and scribes, for their sin, too, was against light and knowledge. Those for whom our Lord then
prayed were clearly the soldiers who nailed Him to the cross, to whom the work was but that
which they were, as they deemed, bound to do as part of their duty. It is, however, legitimate to
think of His intercession as including, in its ultimate extension, all who in any measure sin
against God as not knowing what they do, who speak or act against the Son of Man without
being guilty of the sin against the Holy Ghost. (See Note on Acts 3:17.)

Matthew Henry's Concise Commentary

23:32-43 As soon as Christ was fastened to the cross, he prayed for those who crucified him. The
great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for.
Jesus was crucified between two thieves; in them were shown the different effects the cross of
Christ would have upon the children of men in the preaching the gospel. One malefactor was
hardened to the last. No troubles of themselves will change a wicked heart. The other was
softened at the last: he was snatched as a brand out of the burning, and made a monument of
Divine mercy. This gives no encouragement to any to put off repentance to their death-beds, or to
hope that they shall then find mercy. It is certain that true repentance is never too late; but it is as
certain that late repentance is seldom true. None can be sure they shall have time to repent at
death, but every man may be sure he cannot have the advantages this penitent thief had. We shall
see the case to be singular, if we observe the uncommon effects of God's grace upon this man. He
reproved the other for railing on Christ. He owned that he deserved what was done to him. He
believed Jesus to have suffered wrongfully. Observe his faith in this prayer. Christ was in the
depth of disgrace, suffering as a deceiver, and not delivered by his Father. He made this
profession before the wonders were displayed which put honour on Christ's sufferings, and
startled the centurion. He believed in a life to come, and desired to be happy in that life; not like
the other thief, to be only saved from the cross. Observe his humility in this prayer. All his
request is, Lord, remember me; quite referring it to Jesus in what way to remember him. Thus he
was humbled in true repentance, and he brought forth all the fruits for repentance his
circumstances would admit. Christ upon the cross, is gracious like Christ upon the throne.
Though he was in the greatest struggle and agony, yet he had pity for a poor penitent. By this act
of grace we are to understand that Jesus Christ died to open the kingdom of heaven to all
penitent, obedient believers. It is a single instance in Scripture; it should teach us to despair of
none, and that none should despair of themselves; but lest it should be abused, it is contrasted

with the awful state of the other thief, who died hardened in unbelief, though a crucified Saviour
was so near him. Be sure that in general men die as they live.

Barnes' Notes on the Bible

Father, forgive them - This is a fulfillment of the prophecy in Isaiah 53:12; "He made
intercession for the transgressors." The prayer was offered for those who were guilty of putting
him to death. It is not quite certain whether he referred to the "Jews" or "to the Roman soldiers."
Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant
that he was the Son of God, and as they were merely obeying the command of their rulers. The
Jews knew, indeed, that he was "innocent," and they had evidence, if they would have looked at
it, that he was the Messiah; but they did not know what would be the effect of their guilt; they
did not know what judgments and calamities they were bringing down upon their country. It may
be added, also, that, though they had abundant evidence, if they would look at it, that he was the
Messiah, and enough to leave then without excuse, yet they did not, "in fact," believe that he was
the Saviour promised by the prophets, and had not, "in fact," any proper sense of his rank and
dignity as "the Lord of glory." If they had had, they would not have crucified him, as we cannot
suppose that they would knowingly put to death their own Messiah, the hope of the nation, and
him who had been so long promised to the fathers. See the notes at 1 Corinthians 2:8. We may
learn from this prayer:
1. The duty of praying for our enemies, even when they are endeavoring most to injure us.
2. The thing for which we should pray for them is that "God" would pardon them and give them
better minds.
3. The power and excellence of the Christian religion. No other religion "teaches" people to pray
for the forgiveness of enemies; no other "disposes" them to do it. Men of the world seek for
"revenge;" the Christian bears reproaches and persecutions with patience, and prays that God
would pardon those who injure them, and save them from their sins.
4. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and
still hears him "always," and there is no reason to doubt that many of his enemies and murderers
obtained forgiveness and life. Compare Acts 2:37, Acts 2:42-43; Acts 6:7; Acts 14:1.
They know not what they do - It was done through ignorance, Acts 3:17. Paul says that, "had
they known it, they would not have crucified the Lord of glory," 1 Corinthians 2:8. Ignorance
does not excuse altogether a crime if the ignorance be willful, but it diminishes its guilt. They
"had" evidence; they "might" have learned his character; they "might" have known what they
were doing, and they "might" be held answerable for all this. But Jesus here shows the
compassion of his heart, and as they were "really" ignorant, whatever might have been the cause
of their ignorance, he implores God to pardon them. He even urges it as a "reason" why they
should be pardoned, that they were ignorant of what they were doing; and though people are
often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and
grants them the blessings of pardon and life. So he forgave Paul, for he "did it in ignorance, in
unbelief," 1 Timothy 1:13. So God "winked" at the ignorance of the Gentiles, Acts 17:30. Yet
this is no excuse, and no evidence of safety, for those who in our day contemptuously put away

from them and their children the means of instruction.

Jamieson-Fausset-Brown Bible Commentary

Lu 23:32-38, 44-46. Crucifixion and Death of the Lord Jesus.
(See on [1738]Joh 19:17-30).

Matthew Poole's Commentary

Ver. 34-46. See Poole on "Matthew 27:35", and following verses to Matthew 27:50. See Poole
on "Mark 14:24", and following verses to Mark 14:37. This part also of the history of our
Saviours passion is best understood by a comparing together what all the evangelists say, which
we have before done in our notes on Matthew, so as we shall only observe some few things from
it
as
here
recited.
And the people stood beholding. And the rulers also with them derided him,Luke 23:35.
Matthew saith, Matthew 27:41, the chief priests, scribes, and elders were there mocking. So
saith Mark, Mark 15:31. How doth malice and hatred for religions sake, not only out show
mens reason, but also all their moral virtue! And make nothing accounted uncharitable, unjust,
or indecent to them, into whom this devil hath once entered. To say nothing of the injustice and
indecencies obvious to every eye, which these men showed upon our Saviours examination and
trial: it was now the first day of the feast of unleavened broad, the day following the passover
night; or, as some think, the preparation both for the weekly sabbath and for the passover, though
the most judicious interpreters be of the first opinion: one of them it was, be it which it would. If
atheism and irreligion had not been at the height amongst this people, had it been possible that
the high priest, and the chief of the priests, and the rulers of the Jews, should have spent this day,
the whole time, from break of the day till noon, in accusing or condemning Christ; and then have
spent the afternoon in mocking and deriding him on the cross as he was dying, breaking all laws
of humanity and decency, as well as religion? Admitting Annas and Caiaphas were not there, yet
some of the chief of the priests, the scribes, and the elders were certainly there; and betraying
themselves there more rudely and indecently than the common people.
The people were there beholding him. These were there mocking and deriding a dying person.
But as we say in philosophy, corruptio optimi est pessima; so we shall find it true, that men who
are employed in sacred things, if the true fear of God be not in them, to make them the best, they
are certainly the vilest and worst of men. We read of no rudenesses offered to our Saviour dying,
but from the scribes, chief priests, rulers, and soldiers. These verses also afford us great proof of
the immortality of the soul; otherwise the penitent thief could not that day have been with Christ
in paradise, as Christ promised, Luke 23:43. Nor would Christ have committed his soul into his
Fathers hand, if it had been to have expired with the body, and have vanished into air. For other
things which concern this part of the history of our Saviours passion, See Poole on "Matthew
27:35", and following verses to Matthew 27:50.

Gill's Exposition of the Entire Bible

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; and
partly to set believers an example of praying, as he has directed, saying, "our Father", &c. and
the petition put up by him is for forgiveness; which is with God, and with him only; and that for
his enemies, his crucifiers: not for those who sinned the sin unto death, the sin against the Holy
Ghost, who knowing him to be the Messiah, maliciously crucified him, for whom prayer is not to
be made; but for those who were ignorantly concerned in it, as the next clause shows, even for
his own elect, whom the Father had given him out of the world, which were among his
crucifiers; for those, and not the world, he prays: and the fruit of this his prayer quickly appeared,
in the conversion of three thousand of them under Peter's sermon on the day of Pentecost, next
following, in six weeks time. Though such might be his affection, as man, in general, as to wish
for, and desire, as such, was it consistent with the divine will, forgiveness for all of them; adding,
for they know not what they do, or "are doing", meaning, in crucifying him, which was the case
of many of them, and of their rulers; they did not know that Jesus was the Messiah, nor the
prophecies concerning him, nor the evil they were committing in putting him to death: not that
their ignorance excused their sin; nor was it without sin; nor does Christ use it as a plea for
pardon, or found his intercession upon it, which is always done upon his own propitiatory
sacrifice; but this is mentioned as descriptive of the persons Christ prays for, and points out a
branch of his priestly office he exercises, in having compassion on the ignorant, and them that
are out of the way;
and they parted his raiment, and cast lots: that is, upon his vesture, or seamless coat, and so
fulfilled the prophecy in Psalm 22:18. See Gill on Matthew 27:35. See Gill on John 19:23. See
Gill on John 19:24.

Geneva Study Bible

{10} Then said Jesus, Father, forgive them; for they know not what they do. And they parted his
raiment, and cast lots.
(10) Christ, in praying for his enemies, shows that he is both the Sacrifice and the Priest.
EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

Luke 23:34. , etc.: a prayer altogether true to the spirit of Jesus, therefore, though
reported by Lk. alone, intrinsically credible. It is with sincere regret that one is compelled, by its
omission in important MSS., to regard its genuineness as subject to a certain amount of doubt. In
favour of it is its conformity with the whole aim of Lk. in his Gospel, which is to exhibit the
graciousness of Jesus., etc., and parting His garments they cast lots =
they divided His garments by casting lots.

Cambridge Bible for Schools and Colleges

34. Father, forgive them] Isaiah 53:12, He bare the sins of many, and made intercession for the
transgressors. These words were probably uttered at the terrible moment when the Sufferer was
outstretched upon the Cross and the nails were being driven through the palms of the hands.
They are certainly genuine, though strangely omitted by B, D. We must surely suppose that the
prayer was uttered not only for the Roman soldiers, who were the mere instruments of the
executors, but for all His enemies. It was in accordance with His own teaching (Matthew 5:44),
and His children have learnt it from Him (Acts 7:59-60; Euseb. H.E.ii. 29). They were the first of
the seven words from the Cross, of which three (Luke 23:34; Luke 23:43; Luke 23:46) are
recorded by St Luke only, and three(John 19:27-28; John 19:30) by St John only. The last cry
also
began
with
the
word
Father.
The
seven
words
are
Luke

23:34.

The

Luke

23:43.

The

Promise

to

John

19:26.

The

provision

for

Matthew
John

27:46; Mark
19:28.

John
Luke

The

Prayer

15:34.
sole

Father,

Eli,

the

into

Thy

Penitent.

the

Mother.

lama
of

It

Murderers.

the

Eli,

expression

19:30.
23:46.

for

sabachthani?

human

is
hands

commend

agony.
finished.

My

spirit.

Thus they refer to His enemies, to penitents, to His mother and disciple, to the agony of His soul,
to the anguish of His body, to His work, and to His Heavenly Father. St Luke here omits our
Lords refusal of the soporthe medicated draught, or myrrh-mingled wine (Mark
15:23; Matthew 27:34), which, if it would have deadened His pains, would also have beclouded
His
faculties.
forgive them] aphes; Christ died for the remission (aphesin) of sins, Matthew 26:28.
they know not what they do] Rather, are doing. Through ignorance ye did it, Acts 3:17; 1
Corinthians 2:8. Judaei clamant Crucifige; Christus clamat Ignosce. Magna illorum iniquitas
sed
major
tua,
O
Domine,
pietas.
St
Bernard.
they parted his raiment] For the fuller details see John 19:23-24.

Bengel's Gnomen
Luke 23:34. , said) This is the first utterance of Jesus Christ on the cross. There are in
all seven such utterances to be drawn from the four Evangelists, no single one of whom has
recorded them all. From this it is evident, that their four records are as it were four voices, which,
joined together, form one symphony; and at one time single voices sound (solos), at another, two
voices (duets), at another, three (trios), at another, all the voices together. The Saviour went
through most of the ordeal on the cross in silence; but His seven utterances contain a

recapitulation of the doctrine calculated to be of profit to us in our last hours. [It would not be
unattended with profit to comp. with this the German hymn of the Author, composed on a
particular occasion, beginning thus:Mittler! alle Kraft der Worte, etc. It may be found in
Sen. Urlspergeri Unterricht fr Kranke und Sterbende, Aug. Vind., 1756, p. 408, and in S. R.
J. C. Storrii Gottgeheiligten Flmmlein, etc., Stuttg. 1755, p. 315.E. B. For in these utterances
He hag regard to both His enemies and a converted sinner, and His mother with His disciple, and
His heavenly Father. These seven utterances may also be compared with the seven petitions in
the Lords prayer. Even in the very order of the utterances, mysteries are hidden; and from it
maybe illustrated the successive steps of every persecution, affliction, and conflict (agonis) of the
Christian., Father) At the beginning, and at the close of His suffering on the cross, He
calls upon God by the appellation, Father., forgive) Had He not uttered this prayer, the
penalty might have begun at once, whilst this most atrocious crime was in the act of perpetration,
as often happened in like cases in the time of Moses. The prayers of the Long-suffering One (or
simply, the Sufferer) prevent the immediate execution of wrath, and obtain a full forgiveness for
the time to come, as well as repentance [Acts 5:31] for those who were about (i. e. willing) to
accept it. [Who knows but that forgiveness and repentance were vouchsafed to the few soldiers
who took charge of the crucifixion?Harm., p. 563.], them) viz. those who were
crucifying Him.[ , what they do) They knew certainly that they were in the act
of crucifying, but Who it was that they were crucifying, they knew not. And truly it was awful
ignorance on their part; but if that ignorance had been removed, they would not have crucified
the Lord of glory; nevertheless, even heavier guilt was incurred by him who sinned knowingly.
V. g.]

Pulpit Commentary
Verse 34. - Then said Jesus, Father, forgive them; for they know not what they do.These words
are missing in some of the oldest authorities. They are found, however, in the majority of the
most ancient manuscripts and in the most trustworthy of the old versions, and are undoubtedly
genuine. These first of the seven words from the cross seem, from their position in the record, to
have been spoken very early in the awful scene, probably while the nails were being driven into
the hands and feet. Different from other holy dying men, he had no need to say, "Forgive me."
Then, as always, thinking of others, he utters this prayer, uttering it, too, as Stier well observes,
with the same consciousness which had been formerly expressed, "Father, I know that thou
hearest me always." "His intercession has this for its ground, though in meekness it is not
expressed: 'Father, I will that thou forgive them." In the same sublime consciousness who he
was, he speaks shortly after to the penitent thief hanging by his side. These words of the
crucified Jesus were heard by the poor sufferer close to him; they - with other things he had
noticed in the One crucified in the midst - moved him to that piteous prayer which was answered
at once so quickly and so royally. St. Bernard comments thus on this first word from the cross:
"Judaei clamant, 'Crucifige! 'Christus clamat,' Ignosce!' Magna illorum iniquitas. seal major tun,
O Domine, pietas!" And they parted his raiment, and cast lots. The rough soldiers were treating
the Master as already dead, and were disposing of his raiment, of which they had stripped him
before fastening him to the cross. He was hanging there naked, exposed to sun and wind. Part of
this raiment was torn asunder, part they drew lots for to see who was to wear it. The garments of
the crucified became the property of the soldiers who carried out the sentence. Every cross was
guarded by a guard of four soldiers. The coat, for which they cast lots, was, St. John tells us,

without seam. "Chrysostom," who may have written from personal knowledge, thinks that the
detail is added to show "the poorness of the Lord's garments, and that in dress, as in all other
things, he followed a simple fashion."

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