Matthew 27:38

Matthew 27:38

ESV: Then two robbers were crucified with him, one on the right and one on the left.

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

NIV: Two rebels were crucified with him, one on his right and one on his left.

NKJV: Then two robbers were crucified with Him, one on the right and another on the left.

NLT: Two revolutionaries were crucified with him, one on his right and one on his left.

Meaning

Matthew 27:38 states that simultaneously with Jesus' crucifixion, two robbers were also executed alongside Him, positioned one on His right side and the other on His left. This scene underscores the extreme humiliation inflicted upon Jesus by associating Him publicly with criminals deserving of Rome's most severe punishment, effectively equating Him with transgressors. It sets the stage for both divine fulfillment and the immediate responses of humanity to Christ at the cross.

Cross References

Context

Matthew 27:38 takes place during the crucifixion of Jesus on Golgotha, following His condemnation by Pilate, the release of Barabbas, the scourging and mocking by Roman soldiers, and His journey carrying the cross. The previous verses describe the soldiers gambling for Jesus' clothes (Matt 27:35) and the charge written above His head: "This is Jesus, the King of the Jews" (Matt 27:37). Immediately following verse 38, onlookers, chief priests, scribes, and elders mock Jesus, further emphasizing the shame and derision He endured while hanging between these common criminals. The inclusion of the two robbers highlights the deliberate attempt by Roman authorities to present Jesus as nothing more than a dangerous transgressor deserving of the worst possible public death. This event serves as a central point in the gospel narrative, embodying the humiliation and the redemptive suffering of Christ.

Word analysis

• Then (Τότε - Tote): This temporal adverb signals the immediate sequence of events, linking this crucifixion scene directly to the previous preparations and the journey to Golgotha. It emphasizes that these additional executions occurred simultaneously with Jesus'.
• two (δύο - dyo): A simple numeral, but significant in context. The presence of exactly "two" underscores the fulfillment of prophecy concerning Jesus being "numbered with the transgressors." It also provides a narrative structure for later interactions with the individuals.
• robbers (λῃσταὶ - lēstai): This Greek term is crucial. While it can mean "thieves," in Roman provincial contexts, lestai often referred to insurgents, brigands, or revolutionaries who challenged Roman authority through violence. This would have included nationalist Zealots or politically-motivated bandits. By crucifying Jesus alongside such figures, the Roman authorities aimed to categorize Him as a dangerous political subversive and thus justify His execution as an act against the state, publicly discrediting any claims of divine or kingly authority. This association was a deliberate act of public defamation.
• were crucified together with (συνεσταυρώθησαν - synestaurōthēsan): This verb is significant due to its prefix "συν-" (syn-) meaning "with" or "together." It precisely means "they were crucified with Him." This highlights the shared form of execution, visually linking their fate with Jesus'. Despite their guilt and His innocence, their public deaths are intertwined, emphasizing Jesus' voluntary identification with humanity's fallen state. The passive voice indicates that the Romans were the ones carrying out the crucifixion.
• Him (αὐτῷ - autō): Refers directly and emphatically to Jesus. His crucifixion is the primary event around which the others are placed.
• one on His right (εἷς ἐκ δεξιῶν - heis ek dexiōn): The "right hand" historically signifies a place of honor, power, or special favor (e.g., Ps 110:1, Matt 25:34). However, in this immediate context of execution, being on the right or left means little for "honor." Both positions represent utter disgrace and a share in the public spectacle of punishment. Its primary significance here is merely a spatial designation.
• and another on His left (καὶ εἷς ἐξ εὐωνύμων - kai heis ex euōnymōn): Similarly, "left hand" often implies a less favored or even ominous position (e.g., Matt 25:41). Again, here it functions primarily as a spatial marker to show the symmetry of the crucifixion scene, with Jesus centrally placed between the two. The Greek word euōnymōn itself means "of good name/omen" and is a euphemism for "left," perhaps reflecting ancient superstitions or a desire to avoid direct use of a word often associated with ill omens.

Words-group by words-group analysis

• "two robbers" (dyo lestai): This pairing immediately foregrounds the criminal element. The deliberate choice to crucify Jesus alongside two individuals publicly marks Him as a peer among dangerous offenders. This fulfilled specific Old Testament prophecy and framed Jesus as a social deviant by the Roman authorities.
• "were crucified together with Him" (synestaurōthēsan autō): This phrase powerfully connects Jesus' suffering with that of known criminals. It visualizes the shared horrific experience, yet paradoxically, through this identification, Jesus offers redemption to humanity, including sinners like these robbers and those who would believe in Him. His unique sinlessness in the midst of sinners highlights the nature of His sacrifice.
• "one on His right and another on His left": This establishes the precise spatial arrangement, with Jesus occupying the central position. This placement might ironically echo royal procession formations, subtly emphasizing His unique Kingship even in humiliation. More immediately, it provides the physical proximity for the events recounted in Lk's Gospel, where one robber mocks and the other confesses faith, starkly illustrating the diverse responses to Christ even at His moment of lowest human vulnerability.

Commentary

Matthew 27:38 depicts Jesus' crucifixion between two "robbers," a deliberate act by the Roman authorities to disgrace Him by associating Him with violent insurgents. This was not a random placement but a strategic humiliation, framing Jesus as a grave criminal in the eyes of the public. Yet, this very act unknowingly fulfilled Old Testament prophecy (Isa 53:12), which foretold the Messiah "numbered with the transgressors." Thus, divine purpose worked through human malice.

The scene highlights profound theological truths: Jesus, the sinless Son of God, willingly entered into the sphere of human sinfulness and rebellion, taking on the appearance of a transgressor to bear the weight of humanity's sin. His central position on the cross is a profound visual paradox: though executed as the worst of criminals, He is the innocent Lamb of God, whose death between the guilty initiates the New Covenant. This placement also sets the stage for the dramatic and contrasting responses of the two robbers—one's scorn and the other's plea for remembrance, demonstrating the immediate and profound impact of Jesus' presence, even in His weakest human state, on those facing eternity. The ultimate King of glory hangs on a tree between criminals, establishing a path for all sinners to find forgiveness through His sacrifice.

Bonus section

The specific placement "one on His right and one on His left" can be seen as a twisted fulfillment of a request made earlier by James and John, through their mother (Matt 20:20-23), to sit at Jesus' right and left in His kingdom. Their ambition was for glory and authority, but Jesus foreshadowed a "cup" of suffering. On the cross, they experience "honor" through suffering—not of political power, but of sacrificial love, embodied by Jesus who ultimately offers eternal life to one of the truly penitent "thrones" beside Him.

The lestai (robbers/insurgents) being executed alongside Jesus by Rome contrasts with the accusation against Jesus Himself. While He was truly the King of the Jews, He presented no threat to Roman power and was no ordinary insurgent. His Kingdom was not of this world (Jn 18:36). The Romans, in their ignorance, placed a genuine "King" with those who rebelled against earthly powers, unwittingly acknowledging His true dominion through the very act of crucifixion that appeared to be His defeat.

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