John 19:18

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) Comp. Notes on Matthew 27:38; Mark 15:27; Luke 23:33-34.

Matthew Henry's Concise Commentary

19:1-18 Little did Pilate think with what holy regard these sufferings of Christ would, in after-ages, be thought upon and spoken of by the best and greatest of men. Our Lord Jesus came forth, willing to be exposed to their scorn. It is good for every one with faith, to behold Christ Jesus in his sufferings. Behold him, and love him; be still looking unto Jesus. Did their hatred sharpen their endeavours against him? and shall not our love for him quicken our endeavours for him and his kingdom? Pilate seems to have thought that Jesus might be some person above the common order. Even natural conscience makes men afraid of being found fighting against God. As our Lord suffered for the sins both of Jews and Gentiles, it was a special part of the counsel of Divine Wisdom, that the Jews should first purpose his death, and the Gentiles carry that purpose into effect. Had not Christ been thus rejected of men, we had been for ever rejected of God. Now was the Son of man delivered into the hands of wicked and unreasonable men. He was led forth for us, that we might escape. He was nailed to the cross, as a Sacrifice bound to the altar. The Scripture was fulfilled; he did not die at the altar among the sacrifices, but among criminals sacrificed to public justice. And now let us pause, and with faith look upon Jesus. Was ever sorrow like unto his sorrow? See him bleeding, see him dying, see him and love him! love him, and live to him!

Barnes' Notes on the Bible

See the notes at Matthew 27:32-37.

Jamieson-Fausset-Brown Bible Commentary

18. they crucified him, and two others with him—"malefactors" (Lu 23:33), "thieves" (rather "robbers," Mt 27:38; Mr 15:27).

on either side one and Jesus in the midst—a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith (Isa 53:12), And he was numbered with the transgressors"—(Mr 15:28)—though the prediction reaches deeper. "Then said Jesus"—["probably while being nailed to the Cross,"] [Olshausen], "Father, forgive them, for they know not what they do" (Lu 23:34)—and again the Scripture was fulfilled which said, "And He made intercession for the transgressors" (Isa 53:12), though this also reaches deeper. (See Ac 3:17; 13:27; and compare 1Ti 1:13). Often have we occasion to observe how our Lord is the first to fulfil His own precepts—thus furnishing the right interpretation and the perfect Model of them. (See on [1909]Mt 5:44). How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (Ac 7:60). And what does the world in every age owe to these few words, spoken where and as they were spoken!

Matthew Poole's Commentary

See Poole on "Matthew 27:38".

Gill's Exposition of the Entire Bible

Where they crucified him,.... Namely, at Golgotha, the same with Calvary; and so had what they were so desirous of:

and two other with him, on either side one, and Jesus in the midst: these other two men were thieves, as the other evangelists declare; among whom Christ was placed, being numbered and reckoned among transgressors: he was no transgressor of the law of God himself, but he was accounted as such by men, and was treated as if he had been one by the justice of God; he, as a surety, standing in the legal place, and stead of his people; hence he died in their room, and for their sins: this shows the low estate of Christ, the strictness of justice, the wisdom of God in salvation, and the grace and love of the Redeemer; who condescended to everything, and every circumstance, though ever so reproachful, which were necessary for the redemption of his people, and the glory of the divine perfections, and for the fulfilment of purposes, promises, and predictions.

Geneva Study Bible

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

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

John 19:18. ὅπου … Ἰησοῦν. All information regarding the cross has been collected by Lipsius in his treatise De Cruce, Antwerp, 1595; Amstel., 1670; and in vol. ii. of his collected works, published at Lugduni, 1613. With Jesus were crucified “other two,” in Matthew 27:38, called “robbers,” probably of the same class as Barabbas. Jesus was crucified between them; possibly, to identify Him with the worst criminals. “The whole of humanity was represented there: the sinless Saviour, the saved penitent, the condemned impenitent.” Plummer.

Cambridge Bible for Schools and Colleges

18. two other] Robbers or bandits (not ‘thieves’), as S. Matthew and S. Mark call them, probably guilty of the same crimes as Barabbas (see on John 18:40). Jesus is crucified with them as being condemned under a similar charge of sedition and treason.

Jesus in the midst] Here also we seem to have a tragic contrast—the Christ between two criminals. It is the place of honour mockingly given to Him as King.

Pulpit Commentary

Verse 18. - Where they crucified him. As John barely mentions this awful climax of his Gospel, it is not needful here to enlarge upon the heartrending details of this hideous process, one which Cicero described as "crudelissimum,teterrimum,summum supplicium," one from which no Roman citizen could suffer, and which was reserved for the most ignominious and degraded of mankind - for traitors, brigands, and condemned slaves. It is sufficient to say that, from the mention of the ἐπιγραφὴ ἐπ αὐτῷ (Luke 23:38), the cross was not simply of the T shape called crux commissa, but rather (Luthardt and Zockler) of the familiar shape + and termed crux immissa, upon the upper arm of which the title or accusation, which had been placed round his neck, was affixed. The victim of this punishment was stripped, laid on the central bar, and the arms attached by ropes to the transverse beam, the hands and feet fastened with huge iron nails to the wood. A sedile was arranged to bear a portion of the weight of the body, which would never have been sustained by the gaping wounds. The cross was then raised by the executioners, and thrust with a fierce jerk into the hole or socket prepared for it. There was nothing in this inhuman torture necessarily to occasion death. The sufferers often lingered for twelve hours, and sometimes for several days, dying at last of thirst, starvation, and utterly intolerable agony. The Romans generally left the bodies to be devoured by birds of prey; the Jews buried the corpses. Constantine I., after his conversion, out of reverence for the Lord whom he had chosen, abolished the punishment, which, far more terrible than one by wild beasts or fire, has never been renewed, and rarely practiced in Europe since that day. There, then, these Jews, by the hands of lawless men, by Roman executioners, "crucified the Lord of glory," and by their hideous insensibility to goodness, by judicial blindness, bigotry, envy, and pride, not knowing the infinite crime they were committing, offered up a sacrifice, slew the Lamb of God, killed a Passover of transcendent price. That torture-tree has become his throne, and the very symbol of all that is most sacred and awe-inspiring in the entire region of human thought. They did not by this gross and inconceivable wickedness bring their rage to its full satisfaction; for they crucified two other with men with him either side one (ἐντεῦθεν καὶ ἐντεῦθεν, an expression only found in this passage and Revelation 22:2), and Jesus in the midst, most prominent in this tragedy, and exalted to what they believed was the very pinnacle of shame. The synoptic narrative has told us these two men were "robbers" (λῃσταί, not κλεπταί) or (κακοῦργοι) "malefactors," who, according to their own confession, were "suffering the due reward of their deeds." For a while both these dying ruffians tried to add torment to their quiet and patient fellow-Sufferer. Luke's account of the change that came over one of them as the awful hours rolled on is one of the sublimest portents that attended the Crucifixion. John passes this well-known incident by, most obviously supplementing the synoptists' narrative with matter which they had omitted. It is strange that John, if he had simply a theological purpose in his selection of facts, should have omitted the sublime prayer, "Father, forgive them; for they know not what they do" (Luke 23:34), a revelation of compassion, power, inward agony, blended with Divine prerogative and unspeakable tranquility, which has done so much to reveal "the heart of Christ," the essence and character of the living God. John 19:18

Vincent's Word Studies

In the midst

All the Synoptists describe the character of the two who were crucified with Jesus. Matthew and Mark, robbers; Luke, malefactors (κακούργους). All three use the phrase, one on the right, the other on the left, and so, substantially, John: on either side one. John says nothing about the character of these two, but simply describes them as two others.