TRV
Translation
King James Version
Then were there two thieves crucified with him, one on the right hand, and another on the left.
Complete Jewish Bible
Then two robbers were placed on execution-stakes with him, one on the right and one on the left.
Berean Standard Bible
Two robbers were crucified with Him, one on His right hand and the other on His left.
American Standard Version
Then are there crucified with him two robbers, one on the right hand and one on the left.
World English Bible Messianic
Then there were two robbers crucified with him, one on his right hand and one on the left.
Geneva Bible (1599)
And there were two theeues crucified with him, one on the right hand, and another on the left.
Young's Literal Translation
Then crucified with him are two robbers, one on the right hand, and one on the left,
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In the KJVVerse 24,168 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
The thief who was saved may be a sign of those who after many sins have believed on Christ.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Or, He therefore refused the wine mingled with gall, because the bitterness of sin is not mingled with the incorruption of eternal glory.
Thus on the tree of life the salvation and life of all is suspended.
Or otherwise; Two thieves are set up on His right and left hand, to signify that the entire human race is called to the Sacrament of the Lord's Passion; but because there shall be a division of believers to the right, and unbelievers to the left, one of the two who is set on His right hand is saved by the justification of faith.
Hilary of PoitiersAD 367
Commentary on Matthew 23.4-5
That they distributed his clothes by casting lots for them rather than by cutting them up signifies the eternal incorruptibility of Christ’s body. The life and salvation of all things was hung from the tree of life with a thief on his left and a thief on his right. This demonstrates that the entire human race is called to the mystery of the Lord’s suffering.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. de Cruc. et Lat. ii.) He suffered on a lofty cross, and not under a roof, to the end that the nature of the air might be purified; the earth also partook a like benefit, being cleansed by the blood that dropped from His side.
It is to be noted, that this is no small degradation of Christ. For they did this as to one utterly abject and worthless, yet for the thieves they did not the same. For they share the garments only in the case of condemned persons so mean and poor as to possess nothing more.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
This which was now done to Christ had been prophesied in the Psalm, They parted my garments among them, and cast lots upon my vesture. (Ps. 22:18.) It proceeds, And sitting down, they watched him there. This watchfulness of the soldiers and of the Priests has proved of use to us in making the power of His resurrection greater and more notorious. And they set up over his head his accusation written, This is Jesus, the King of the Jews. I cannot sufficiently wonder at the enormity of the thing, that having purchased false witnesses, and having stirred up the unhappy people to riot and uproar, they found no other plea for putting Him to death, than that He was King of the Jews; and this perhaps they set up in mockery.
(non occ.) As Christ was made for us a curse of the cross, so for the salvation of all He is crucified as guilty among the guilty.
JeromeAD 420
Commentary on Matthew
(Verse 38.) Then they crucified him with two thieves, one on his right hand, and one on his left. If Golgotha is the hill of Adam and not the place of the condemned, and therefore the Lord is crucified there to raise up Adam, why are the two thieves crucified in that same place?
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 55, 1.) Two thieves were crucified with him, one on the right hand and one on the left, that in the figure of His cross might be represented that separation of all mankind which shall be made in His judgment. The Passion then of Christ contains a sacrament of our salvation, and of that instrument which the wickedness of the Jews provided for His punishment, the power of the Redeemer made a step to glory.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
It was divinely provided that this title should be set up over His head, that the Jews might learn that not even by putting Him to death could they avoid having Him for their King; for in the very instrument of His death He not only did not lose, but rather confirmed His sovereignty.
(ap. Gloss. ord.) Or, by the two thieves are denoted all those who strive after the continence of a strict life. They who do this with a single intention of pleasing God, are denoted by him who was crucified on the right hand; they who do it out of desire of human praise or any less worthy motive, are signified by him who was crucified on the left.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Or, according to the practical exposition, the cross in respect of its broad transverse piece signifies the joy of him that works, for sorrow produces straitness; for the broad part of the cross is in the transverse beam to which the hands are fastened, and by the hands we understand works. By the upper part to which the head is fastened is denoted our looking for retribution from the supreme righteousness of God. The perpendicular part on which the body is stretched denotes endurance, whence the patient are called 'long-suffering.' (longamines) The point that is fixed into the ground shadows forth the invisible part of a sacrament.
For because He is at once King and Priest, when He would offer the sacrifice of His flesh on the altar of the cross, His title set forth His regal dignity. And it is set over and not beneath the cross, because though He suffered for us on the cross with the weakness of man, the majesty of the King was conspicuous above the cross; and this He did not lose, but rather confirmed, by the cross.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Having described how Christ was led to the scene of His Passion, the Evangelist proceeds to the Passion itself, describing the kind of death; And they crucified him.
(ap. Anselm.) The shape of the cross seems also to signify the Church spread through the four quarters of the earth.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 27:38 vividly portrays the crucifixion of Jesus alongside two criminals, one on His right and one on His left. This stark detail emphasizes the profound humiliation and public disgrace intended by the Roman authorities, while simultaneously fulfilling ancient prophecy and underscoring Jesus' radical identification with humanity's sinfulness as He offered Himself as the ultimate substitutionary sacrifice.
CONTEXT
Literary Context: This verse is situated within the climactic narrative of Jesus' passion, immediately following His arrival at Golgotha, the offering of sour wine, and the casting of lots for His garments (Matthew 27:33-37). The placement of the two criminals frames Jesus' suffering, intensifying the visual of His abasement. The subsequent verses describe the mockery from passersby, chief priests, scribes, and elders, further highlighting the public nature of His crucifixion and the contempt directed at Him (Matthew 27:39-44). This arrangement underscores the Roman intent to portray Jesus not as a political threat, but as a common, violent criminal, deserving of the most ignominious death.
Historical & Cultural Context: Crucifixion was a brutal and humiliating method of execution employed by the Roman Empire, primarily for slaves, rebels, and the lowest class of criminals, especially those deemed a threat to Roman order. It was designed to inflict maximum pain, public shame, and serve as a deterrent. The "thieves" mentioned (Greek lēistai) were likely not mere petty pilferers but rather bandits or insurrectionists, often involved in violent acts or resistance against Roman authority, similar to Barabbas (John 18:40). Their presence on either side of Jesus was a deliberate act by the Roman authorities to associate Him with the most despised and dangerous elements of society, thereby degrading His claims and discrediting His followers. The location, Golgotha (Calvary), was outside the city walls, a common place for executions, further emphasizing the public spectacle and ritualistic defilement.
Key Themes: Matthew 27:38 contributes significantly to several major themes within the Gospel of Matthew and the broader biblical narrative. Foremost is the Fulfillment of Prophecy, as Jesus' placement "with the transgressors" directly echoes Isaiah 53:12, solidifying His identity as the Suffering Servant Messiah. This verse also powerfully illustrates Jesus' Identification with Sinners, demonstrating His profound humility and mission to save the lost by being counted among them, rather than standing apart from them (Mark 2:17). Finally, it highlights the Nature of the Atonement, portraying Jesus' death not merely as martyrdom but as a substitutionary sacrifice where the sinless Son of God bore the penalty for humanity's transgressions, even as He was surrounded by those who truly deserved condemnation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:38 employs several powerful literary devices. The most prominent is Symbolism, where the physical arrangement of Jesus between two criminals symbolizes His profound identification with humanity's sinfulness and His role as the atoning sacrifice. His central position, usually reserved for the most significant figure, is here inverted to signify ultimate disgrace, yet it paradoxically highlights His pivotal role in the drama of salvation. There is also a strong element of Irony at play; the Roman authorities intend to shame Jesus by associating Him with criminals, but in doing so, they unwittingly fulfill ancient prophecy and underscore the very nature of His redemptive mission—to save sinners. This verse also serves as a direct Fulfillment of Prophecy, specifically from Isaiah 53:12, which states that the Suffering Servant would be "numbered with the transgressors." This literary connection reinforces the divine orchestration behind the events of the crucifixion, demonstrating that even in His deepest humiliation, Jesus was acting according to God's predetermined plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:38 is a profound theological statement, illustrating the depths to which God's love would go to reconcile humanity to Himself. By being crucified between two criminals, Jesus, the sinless Son of God, fully entered into the human condition of sin and condemnation, bearing the ultimate shame and penalty that humanity deserved. This act underscores the substitutionary nature of His atonement: He became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). His position among transgressors proclaims that His sacrifice was not for the righteous, but for the ungodly, offering hope and redemption to all who recognize their need for a Savior, regardless of their past.
REFLECTION AND APPLICATION
Matthew 27:38 powerfully invites us to contemplate the radical nature of God's love and the profound humility of Christ. Jesus, the Lord of Glory, willingly embraced the lowest form of human degradation, being counted among the worst of sinners, to accomplish our salvation. This scene challenges our notions of status and worth, reminding us that God's grace extends to the most marginalized and condemned. It offers immense hope, demonstrating that no one is beyond the reach of divine mercy, for if Jesus was willing to die alongside violent criminals, He is certainly willing to save anyone who turns to Him in faith. This verse calls us to embrace humility, to identify with the broken and the lost, and to never underestimate the transformative power of the cross.
Questions for Reflection
FAQ
Who were these "thieves" and why were they crucified with Jesus?
Answer: The Greek word used, lēistēs (λῃστής), suggests these were not merely petty thieves but likely violent bandits, robbers, or even insurrectionists. This term is also used to describe Barabbas (John 18:40), who was a rebel and murderer. The Roman authorities likely crucified them alongside Jesus to maximize His public humiliation and disgrace. By associating Him with such notorious criminals, they intended to portray Him as a common, dangerous offender, thereby discrediting His claims and deterring His followers. This arrangement was a deliberate act of political and social shaming.
Does this verse fulfill any Old Testament prophecies?
Answer: Yes, Matthew 27:38 directly fulfills the prophecy found in Isaiah 53:12, which states of the Suffering Servant, "He was numbered with the transgressors." This detail emphasizes that Jesus' crucifixion, even in its most humiliating aspects, was part of God's predetermined plan for salvation, identifying Him as the promised Messiah who would bear the sins of humanity.
CHRIST-CENTERED FULFILLMENT
Matthew 27:38 is a poignant image of Christ's ultimate fulfillment of God's redemptive plan. By being "numbered with the transgressors" (Isaiah 53:12), Jesus, the sinless Son of God, perfectly embodied the substitutionary atonement. He, who knew no sin, became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). His position between two criminals signifies His radical identification with fallen humanity, demonstrating that His saving work was not for the righteous, but for the ungodly (Romans 5:8). This scene foreshadows His ultimate victory over sin and death, as the very act of His humiliation on the cross becomes the means of humanity's reconciliation to God (Colossians 1:19-20). Even as He hung between two condemned men, He was the Lamb of God who takes away the sin of the world (John 1:29), offering immediate paradise to the repentant thief (Luke 23:43), thereby revealing the boundless grace available through His sacrifice.