Luke 23:32

KJV

¶ And there were also two other, malefactors, led with him to be put to death.

KJV (with Strong's)

And {G1161} there were also {G2532} two {G1417} other {G2087}, malefactors {G2557}, led {G71} with {G4862} him {G846} to be put to death {G337}.

Complete Jewish Bible

Two other men, both criminals, were led out to be executed with him.

Berean Standard Bible

Two others, who were criminals, were also led away to be executed with Jesus.

American Standard Version

And there were also two others, malefactors, led with him to be put to death.

Commentary

### SUMMARY
Luke 23:32 vividly portrays the solemn procession to Golgotha, depicting Jesus Christ being led alongside two "malefactors" or criminals to be executed. This seemingly simple statement carries profound theological weight, highlighting Jesus's identification with humanity's fallen state, the stark contrast between His innocence and their guilt, and the deliberate fulfillment of Old Testament prophecy concerning the Messiah's suffering among transgressors, setting the stage for His ultimate atoning sacrifice.

### CONTEXT
* **Literary Context:** This verse is situated at a pivotal moment within Luke's passion narrative. Following Jesus's unjust trials before the Sanhedrin, Pilate, and Herod, and His subsequent condemnation, the narrative shifts to the journey to the place of execution. The preceding verses detail the emotional scene where Simon of Cyrene is compelled to carry Jesus's cross, and Jesus addresses the weeping women of Jerusalem, foretelling future judgment upon the city ([Luke 23:26-31](/luke/23-26-31 "Luke 23:26-31 - The Journey to Golgotha")). Luke 23:32 directly precedes the crucifixion itself ([Luke 23:33](/luke/23-33 "Luke 23:33 - The Crucifixion")), immediately establishing the company Jesus keeps in His final, most humiliating hours. The presence of the two criminals is crucial for the subsequent dialogue between Jesus and the repentant thief, a unique and powerful narrative found only in Luke's Gospel ([Luke 23:39-43](/luke/23-39-43 "Luke 23:39-43 - Jesus and the Repentant Thief")).
* **Historical & Cultural Context:** Roman crucifixion was a brutal and public form of execution, designed not only to inflict maximum suffering but also to serve as a stark deterrent to rebellion and crime. It was often carried out in prominent locations outside city walls, and it was common for multiple condemned individuals to be executed simultaneously to amplify the spectacle. The term "malefactors" (κακοῦργοι, *kakourgoi*) implies that these individuals were not merely petty offenders but serious criminals, likely deserving of the severe punishment by Roman standards. For Jesus, a man deemed innocent by Pilate, to be led out with such individuals was a profound act of public humiliation and degradation, a deliberate association with the lowest elements of society. This context underscores the depth of the shame and suffering Jesus willingly endured.
* **Key Themes:** Luke 23:32 contributes significantly to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it powerfully illustrates the theme of **Innocence Amidst Guilt**. Jesus, the sinless Son of God, is unjustly condemned and led to death alongside those who are genuinely guilty, starkly highlighting the profound injustice of His trial and execution. Secondly, it underscores Jesus's radical **Solidarity with Sinners**. By being numbered among criminals, Jesus embodies His mission to seek and save the lost ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and to Save the Lost")) and identifies with the outcasts and condemned of society. This prefigures His role as the ultimate sacrifice for sin. Finally, this verse serves as a direct **Fulfillment of Prophecy**, particularly the Suffering Servant passages in Isaiah, which foretold that the Messiah would be "numbered with the transgressors" ([Isaiah 53:12](/isaiah/53-12 "Isaiah 53:12 - The Suffering Servant Numbered with Transgressors")). This seemingly ignominious event was, in fact, a divinely orchestrated step in God's plan of redemption.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **malefactors (Greek, _kakoûrgos'_):** Derived from *kakos* (bad, evil) and *ergon* (work), this term literally means "evil-doer" or "wrong-doer." It specifically denotes criminals who have committed serious offenses, distinguishing them from common offenders. Luke's use of this word emphasizes the severity of their crimes and, by stark contrast, the profound innocence of Jesus who is led with them.
* **led (Greek, _ágō'_):** A primary verb meaning "to lead," "to bring," or "to drive." In this context, it conveys the forced, deliberate movement of the condemned prisoners under guard. It highlights the passive nature of Jesus's role in this procession, being led by others, yet doing so willingly as part of His divine mission.
* **to be put to death (Greek, _anairéō'_):** This verb means "to take up," but by implication, "to take away violently," "to abolish," or "to murder." Here, it specifically refers to the act of execution, underscoring the fatal purpose of the procession. The passive voice ("to be put to death") emphasizes that this was an act done *to* them, a judicial execution.

#### Verse Breakdown
* **"And there were also two other, malefactors":** This clause introduces two additional individuals, explicitly identified as "malefactors" or serious criminals, who are part of the condemned group. The term "two other" implies that Jesus is the primary subject of the procession, with these two accompanying Him. This detail immediately sets up a contrast between Jesus and His companions.
* **"led with him":** This phrase emphasizes the shared journey and public association. Jesus is not executed alone but is deliberately grouped with these criminals. The preposition "with" (σύν, *sýn*) suggests a close association, a shared fate in the eyes of the onlookers, even though their guilt differs fundamentally.
* **"to be put to death":** This final clause clarifies the grim purpose of the procession: execution. It leaves no doubt about the ultimate destination and the fate awaiting all three individuals, establishing the somber and final nature of the event.

#### Literary Devices
Luke 23:32, though concise, employs several literary devices effectively. The most prominent is **Contrast**, as Jesus, the innocent Son of God, is explicitly juxtaposed with "malefactors," individuals who are genuinely guilty. This stark comparison highlights the profound injustice of Jesus's condemnation and the unique nature of His suffering. There is also an element of **Irony**, as the one truly innocent man is treated as the worst of criminals, fulfilling prophecy in the most unexpected and humiliating way. Furthermore, the verse serves as **Foreshadowing**, setting the stage for the crucial theological dialogue between Jesus and the two criminals in later verses, particularly the promise of paradise to the repentant thief, which underscores the universal availability of God's grace even in the face of death.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:32 is a powerful statement about the nature of Jesus's mission and the depth of God's redemptive plan. By being led alongside common criminals, Jesus demonstrates His profound solidarity with humanity, particularly with the marginalized, the outcast, and the condemned. This voluntary association with those considered utterly depraved highlights His willingness to bear the shame and consequences of sin, not His own, but humanity's. It underscores the truth that salvation is offered to all, regardless of their past transgressions, for Jesus identifies with the very people He came to save, meeting them in their darkest hour and offering hope even on the precipice of death. This act of identification is foundational to the concept of substitutionary atonement, where the innocent one takes the place of the guilty.

* [Isaiah 53:12](/isaiah/53-12 "Isaiah 53:12 - The Suffering Servant Numbered with Transgressors")
* [Mark 15:27-28](/mark/15-27-28 "Mark 15:27-28 - Two Robbers Crucified with Jesus")
* [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")

### REFLECTION AND APPLICATION
Luke 23:32 invites us to contemplate the profound humility and radical love of Jesus. He did not die a glorious, heroic death in the eyes of the world, but a shameful, public execution, condemned alongside those society deemed irredeemable. This image challenges our preconceptions of power and glory, revealing that God's power is perfected in weakness, and His glory is most fully displayed in self-sacrificial love. It reminds us that Jesus's identification with sinners is complete; He descended to the lowest depths of human experience to meet us where we are, demonstrating that no one is beyond the reach of His grace. This truth should inspire both deep gratitude for such a Savior and a compassionate heart towards those whom society often rejects. We are called to embody this same spirit of identification, reaching out to the marginalized and offering the hope of the Gospel to all, remembering that we, too, were once "malefactors" in need of His saving grace.

#### Questions for Reflection
* **How does Jesus's association with "malefactors" challenge our understanding of who God chooses to identify with and save?**
* **What does this verse teach us about the nature of true humility and self-sacrifice?**
* **In what ways can we, as followers of Christ, embody His solidarity with the marginalized and condemned in our own communities?**

### FAQ
**Why were there "two other" malefactors specifically mentioned with Jesus?**

Answer: The mention of "two other" malefactors serves several crucial purposes. First, it highlights the public and humiliating nature of Jesus's execution, as He was treated as a common criminal, not a political or religious leader. Roman crucifixions often involved multiple condemned individuals as a public spectacle and deterrent. Second, it directly fulfills Old Testament prophecy, particularly [Isaiah 53:12](/isaiah/53-12 "Isaiah 53:12 - The Suffering Servant Numbered with Transgressors"), which foretold that the Suffering Servant would be "numbered with the transgressors." Third, and uniquely in Luke's Gospel, the presence of these two individuals sets the stage for the powerful dialogue between Jesus and the repentant thief ([Luke 23:39-43](/luke/23-39-43 "Luke 23:39-43 - Jesus and the Repentant Thief")), which beautifully illustrates the availability of grace and salvation even in the final moments of life. The other Gospels also corroborate their presence, noting one on His right and one on His left ([Matthew 27:38](/matthew/27-38 "Matthew 27:38 - Two Thieves Crucified with Jesus"); [Mark 15:27](/mark/15-27 "Mark 15:27 - Two Robbers Crucified with Jesus"); [John 19:18](/john/19-18 "John 19:18 - Jesus Crucified with Two Others")).

### CHRIST-CENTERED FULFILLMENT
Luke 23:32, in its stark depiction of Jesus being led to death alongside common criminals, profoundly foreshadows and exemplifies the core of Christ's redemptive work. This scene is a visceral fulfillment of the prophetic word that the Messiah would be "numbered with the transgressors" ([Isaiah 53:12](/isaiah/53-12 "Isaiah 53:12 - The Suffering Servant Numbered with Transgressors")). Jesus, the sinless Lamb of God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), willingly identified with humanity's fallen state, taking the place of the guilty. His being "led with" malefactors symbolizes His bearing of our sins, becoming sin for us, so that in Him we might become the righteousness of God ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). This seemingly ignominious procession culminates in the ultimate act of substitutionary atonement on the cross, where Christ, "though he was in the form of God... emptied himself, by taking the form of a servant" and "humbled himself by becoming obedient to the point of death, even death on a cross" ([Philippians 2:6-8](/philippians/2-6-8 "Philippians 2:6-8 - Christ's Humiliation and Exaltation")). The two criminals flanking Him serve as a poignant reminder of the two destinies available to humanity: condemnation or salvation through repentance and faith in the one who hung between them, offering paradise to the repentant ([Luke 23:43](/luke/23-43 "Luke 23:43 - Jesus' Promise to the Repentant Thief")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 15:27

And with him they crucify two thieves; the one on his right hand, and the other on his left.

Isaiah 53:12

Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

Matthew 27:38

Then were there two thieves crucified with him, one on the right hand, and another on the left.

John 19:18

Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

Luke 22:37

For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

Hebrews 12:2

Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.