Mark 15:32Meaning & Commentary from the Church Fathers

It goes on: Likewise also the Chief Priests mocking said among themselves with the Scribes, He saved others, himself he cannot save. They said this, to do away with His miracles, as though those which He had done were but the semblance of them, for by working miracles He saved many.

Christ's immediate forgiveness towards the robber is a reflection of the man's rapid transformation. This can shed light on the apparent discrepancy between the Gospels of Matthew and Mark, who mention two offenders reviling Christ, while Luke describes one reviler and one who expresses need. It is possible that initially both were blasphemous, but one experienced swift conversion. It is not surprising that the Lord forgave the robber, for He extends mercy even to those who have wronged Him.

We might also consider that the Gospel writers used the plural form intentionally. For instance, we read in the Psalms: “The kings of the earth took their stand and the rulers were gathered together” (Psalms 2:2), yet Peter's account in Acts specifies that it was King Herod and Governor Pilate who conspired against Christ (Acts 4:27). A similar use of language appears in Hebrews: “They wandered about in goatskins, were sawn in two, and were made to suffer” (Hebrews 11:37-33). However, we know that only Elijah wore a garment of hair, only Isaiah was sawn in two, and only Daniel was delivered from the lions (4 Kings 1:8; Dan. 6:16-23).

The sin of the Jewish people in crucifying the Redeemer of all as if He were a common criminal is indeed abominable. In a profound and mysterious way, Christ can be seen as the Wise Thief, having outmaneuvered the devil to reclaim his instruments. The two thieves symbolically represent two nations marked by sin that were to be baptized into Christ’s crucifixion. Their differing positions illustrate the variety among believers: one positioned at His right hand, the other at His left. However, the reviling from one of the thieves foreshadows future temptations related to the Cross, even among the faithful (Galatians 5:11).

The inscription from Pilate caused confusion among the scholars, as they intended to express that if He is the King-Messiah referred to in the inscription, He should come down from the cross, and they would accept Him as the Messiah. Nonetheless, the Sanhedrin aims to convince the populace that Jesus is not the awaited Messiah, which they are compelled to acknowledge. Who among them disregards the Messiah? The Sanhedrin contemplates Him, ready to embrace Him before anyone else. The question remains: Is Jesus the Messiah? How does the Sanhedrin attempt to prove to the people that He is not? The Nazarene Teacher validated His divine mission through His miraculous acts. Yet, the Sanhedrin derides these miracles of Christ. They say, “He has saved others.” But is mockery a valid argument? No, mockery in a serious context reflects a frivolous attitude, and malicious taunts are even worse. Or do they suggest, as previously stated, that Jesus’ miracles are the work of Beelzebul? Such reasoning has already been shown to reflect a lack of understanding. The Sanhedrin demands its own proof that Jesus is the Messiah. What kind of proof? They say, “Let Him come down from the cross.” Yet the Sanhedrin lacks comprehension. What did David proclaim about the Messiah? His Psalm 21 is recognized by Jewish tradition as a reference to the Messiah. “This entire psalm speaks of the Messiah,” noted an ancient rabbi. In this psalm, the Sufferer declares, “My hands and my feet have been pierced” (Psalm 21:17). The practice of crucifixion was not known in David’s time. It becomes evident that in prophetic spirit, David glimpses the future fate of the Messiah, or he observes what was inflicted upon Jesus by the Sanhedrin. Therefore, why does the Sanhedrin insist that Jesus come down from the cross? If the Messiah was destined to suffer for humanity’s sins (Isa. 53; Dan. 9), does it not imply that Jesus coming down would indicate He is not the Messiah? Does the Sanhedrin expect a miracle from Jesus? Isn’t this similar to Satan’s challenge to Him, “If You are the Son of God, throw Yourself down”? The Sanhedrin tempts God by demanding a miracle after witnessing countless signs and yet deriding them. “It is far more significant to rise from the grave than to descend from the cross;” yet Caiaphas remained unchanged. He silently endured all the reproaches aimed at the Saviour and uttered not a response to the words of human malice. What need has He to respond when His adversaries speak for Him through the words of the Prophet (Psalm 21:8)?

One of the condemned criminals mocked Him, saying, “If You are the Christ, save Yourself and us” (Luke 23:39). The sun shines equally for all of creation: wax may soften beneath its warmth, while clay hardens and becomes stone-like. The heart of this evildoer did not soften in the presence of the very Light of truth; nothing he witnessed in Jesus induced salvation within him. His reference to Jesus as the Christ reveals his Jewish identity, akin to that of Caiaphas. It is clear that the examples set by the leaders instilled a wildness in his spirit. Nevertheless, it is obvious that this man is steeped in wickedness. At the threshold of eternity, with hell awaiting him, he contemplates nothing of his own fate and seeks no salvation from the Suffering Saviour. As he joins with the anguished cries of the crucifixion, he spews out blasphemies against the Lord who suffers. What a tragic emblem of evil this demonstrates! Regrettably, he is not the only one. We encounter many like him—individuals who have reached significant positions through dubious means, only to end up shattered by life’s unpredictability. Shouldn’t they consider their eternal destiny? Is it not time to lift the burden of their sins through heartfelt repentance? Should they not prepare for a more peaceful existence beyond this life? Yet what do they do? They continue to pursue fleeting earthly happiness, and when faced with failure, they slander others and even question the Providence of God with their murmurs.

His subsequent statements reveal a familiarity with Christ’s teachings and a belief in Him as the true Savior. The crucifixion did not diminish his faith; he continued to see Jesus, even as He hung on the Cross, as the King of Israel who would eventually restore His kingdom. Inspired by this faith, the repentant thief acknowledged his guilt—expressing that he deserved the punishment of the cross—yet he did not complain about his condemnation. Instead, he sought only mercy, humbly requesting that the Lord remember him when He entered His kingdom, saying, “Remember me, Lord, when You come into Your kingdom.”

When the centurion from Capernaum displayed his faith in Jesus' authority to heal with just a word, Jesus remarked, “I have not found such faith even in Israel” (Luke 7:9). In a similar manner, the faith of the thief, unshaken by his circumstances, might lead Jesus to think, “I have not seen such faith even among My apostles!” Turning to the repentant thief, He replied, “Truly I say to you, today you will be with Me in paradise” (Luke 23:39-43). The term paradise, derived from a Persian root, means garden. In hot climates, a shaded garden offered a place of refreshment and peace, paralleling the concept of the righteous resting in the afterlife. Within Jewish thought, the realm of the dead was known as Sheol, divided into two sections: one for the righteous, termed paradise or Abraham's bosom, and another for the unrighteous, referred to as hell. When Christ forgave the repentant thief of his sins, He assured him that, on that very day of his death, his soul would join the righteous. To cater to his understanding, Jesus mentioned paradise as the destination for his soul that same day.

The evangelist Luke records that one thief spoke against Jesus while the other silenced him, yet Matthew and Mark state that both crucified with Him reviled Him (Matthew 27:44). This apparent discrepancy is easily resolved; it is clear that the repentant thief could not simultaneously revile Jesus and profess faith. Thus, it is reasonable to accept that while one thief mocked Jesus, Luke provides the unique account of the exchange that led to the other thief's supplication and Christ's promise. Matthew and Mark, while acknowledging the jeers directed at Jesus, included the thieves among those mocking Him without distinguishing if one or both participated. They noted that others who ridiculed Jesus included bystanders, chief priests, scribes, elders, and soldiers, without omitting the lack of distinction in their references to the robbers.

If he be the King of Israel, let him now come down from the cross, and we will believe in him.” The soldiers and the crowd echoed their mockery, creating a scene of wild triumph mixed with cruelty surrounding the Suffering One. Yet, Christ stood above the wretched humanity that was heartlessly celebrating the execution of their Savior, remaining silent. This divine silence spoke more profoundly to some hearts than any sermon could. It particularly impacted one of the criminals beside Him, who not only put a stop to the harsh insults directed at the Crucified but also admonished his companion for his harsh words. A profound transformation occurred within him. Legend has it that this ‘good thief’ had once saved the life of the Holy Child and the Virgin Mary during their escape to Egypt, and he must have learned much about the Galilean Prophet, who called sinners and tax collectors to Himself. Upon seeing the infinitely gentle and forgiving countenance of the Crucified, the best parts of his heart awakened, and he turned to Jesus, pleading: “Lord, remember me when you come into your kingdom.” To this sincere plea from the penitent thief, the previously silent Christ responded immediately: “Verily I say unto thee, Today shalt thou be with me in paradise.”

They questioned amongst themselves, “He saved others; Himself He cannot save! If He is truly the Christ, the Chosen One, if He is the King of Israel, let Him come down from the cross now so that we may see and believe in Him. Let Him trust in God, if He wishes, for He said, ‘I am the Son of God.’” In their tragic ignorance, they mocked not just the One being crucified but also blasphemed God the Father, unwittingly fulfilling the prophecy of King David, who had previously described the humiliation of the suffering Messiah with the very words they used: “All they that see Me laugh Me to scorn; they shoot out the lip, they shake their heads, saying, ‘Trust in the Lord that He may deliver him: let Him deliver him, seeing He delighteth in him’ (Ps. 21:8, 9).” In their wickedness, they blasphemed their true Messiah in the person of the crucified Christ, and by rejecting Him, they became apostates.

The Roman soldiers, standing watch, emulated the example set by the Jewish leaders. These rough and unrefined men, hearing nothing but mockery around them and lacking understanding, approached the Lord, offering Him vinegar as a gesture of sympathy and echoed what they had heard: “If You are the King of the Jews, save Yourself.” Thus, on Golgotha, voices rose demanding the crucified one to descend from the cross, to rescue and deliver Himself from a dishonorable death. All these pleas represented a malicious taunt, clearly expressed by Christ's adversaries and echoed by others. This wicked generation of scribes and Pharisees had previously sought signs from heaven affirming Christ's divine authority, yet they were met with the response that no signs would be given unto them, save the sign of Jonah the prophet (Matt. 12:39, 40; Mk. 8, 11; Lk. 11:29, 30). Was not this new demand for a sign from the cross the final attempt of the same tempter who had approached the Lord at the onset of His ministry (Mt. 4:1-11; Lk. 4:13)? The devil, adversary of our salvation, recognized that Christ would shatter his dominion through the cross (Jn. 14:30; 16:11) and sought, through his doomed followers, to nullify the significance of Christ's crucifixion (1 Cor. 1:17). Yet, all the challenges born of futile madness remained unanswered. It would have been needless and utterly pointless to provide a sign for those who had witnessed numerous miracles and yet chose not to believe (John 12:37), as they had repudiated God's will for themselves (Luke 7:30), having no genuine desire to understand the truth of Christ.

In contrast to their empty longings, the Divine Redeemer understood that He must fully partake in the cup of suffering (Matt. 20:22)—the cup His Father had placed before Him, which He willingly accepted (Matt. 26:42; Jn. 10:17-18). He often foretold His sufferings and imminent death on the cross (Matt. 16:21; 17, 12, 22-23; 20, 18-19; 26, 2; Mk. 8:31; 9, 12, 31; 10, 33; Lk. 9:22, 44; 13, 33; 17, 25; 21, 15-16; 24, 7), identifying detailed circumstances surrounding His death, including Judas’s betrayal (Matt. 26:21-25; Mk. 14:18-21; Lk. 22:21; Jn. 6:70; 13, 18, 21, 26), Peter's denial (Matt. 26:34; Mk. 14:30; Lk. 22:34; Jn. 13:38), and the flight of His disciples (Mt. 26:31; Jn. 16:32), culminating in His crucifixion (Jn. 3:14; 8, 28; 12, 32-33) and burial (Mt. 26:12; Mk. 14:8; Jn. 12:7). He confirmed that everything would unfold as prophesied (Lk. 22:22), as it was written about Him (Mt. 26:24; Mk. 14:21), and even on the eve of His suffering, He foreshadowed His imminent departure to His disciples (14, 19; 16, 5, 16, 28; 17, 13).

Could the Son of Man, who at this hour actually arrived to offer His soul as a ransom for many (Matt. 20:28; Mk. 10:45), descend from the cross? Certainly, He would not come down; all written in the Scriptures must be fulfilled (Matt. 26:54; Lk. 24:45). Jerusalem, failing to recognize the time of its visitation (Lk. 19:44), must fill the measure of bloodshed like those who had previously murdered the prophets (Mt. 23:32). The Lord’s mercy, which restores the fallen, could not be diverted from its divine path, as a unique offering was being made to God. The sacrifice of Christ, the true Lamb foretold centuries earlier, ushered the children of the promise into the freedom of faith; the new covenant was established, and through the blood of Christ, the heirs of the eternal kingdom were inscribed. The Great High Priest entered the Holy of Holies, and the immaculate Priest passed through the veil of His flesh to make atonement for God’s people. A transition occurred from the law to the Gospel, from the synagogue to the Church, from countless sacrifices to a single Divine one.