(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.)

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."

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.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.