Who were Dismas and Gestas crucified with Christ?

Biblical Context and Narrative

The canonical Gospels describe the crucifixion of Jesus flanked by two criminals. In the Berean Standard Bible, Luke 23:39–43 records one criminal reviling Jesus while the other acknowledges His innocence and asks to be remembered in His kingdom: “Then he said, ‘Jesus, remember me when You come into Your kingdom!’ And Jesus said to him, ‘Truly I tell you, today you will be with Me in Paradise’” (Luke 23:42–43). These passages reveal two contrasting attitudes toward Christ—one of unrepentance and one of heartfelt faith.

The Gospels of Matthew (27:38, 44) and Mark (15:27–32) also affirm that there were two criminals crucified with Jesus, but neither those accounts nor the one in Luke gives explicit names. They simply portray two thieves or malefactors who shared the execution site at Golgotha.

Traditional Names and Their Origin

Although Scripture does not name these two individuals, later Christian tradition came to identify the repentant thief as “Dismas” (sometimes spelled “Dysmas”) and the unrepentant thief as “Gestas.” This identification appears in extra-biblical writings, most notably the fourth-century “Gospel of Nicodemus” (also known as the “Acts of Pilate”), an apocryphal work that offers various details not included in the canonical text.

Within that tradition, Dismas is commonly referred to as the “Good Thief” or “Penitent Thief,” while Gestas is presented as the thief who mocked Jesus. Although these names have a strong historical presence in Christian literature and art, they do not appear in the original Greek texts of the New Testament or in earlier manuscripts like Codex Sinaiticus or Codex Vaticanus. They remain part of ecclesiastical tradition but are not part of the inspired Scripture itself.

Manuscript Evidence and Reliability

The event of the two criminals crucified alongside Christ is attested in multiple Gospel accounts. The most detailed narrative regarding the interaction between Jesus and one thief is found in Luke’s Gospel. Early Greek papyri such as P75 (late second or early third century) and major codices like Sinaiticus (fourth century) include Luke’s account consistently. These ancient witnesses confirm that the narrative of two distinct criminals and one key conversation—where the thief acknowledges Jesus’s kingship—is unanimously preserved.

While the specific names “Dismas” and “Gestas” do not appear in any canonical manuscripts, the passing down of these names through later Christian tradition demonstrates how the early believers sought to understand and memorialize the contrasting reactions to Jesus on the cross.

Archaeological and Historical Details

Archaeological sites in Jerusalem, including the Church of the Holy Sepulchre and an alternative site sometimes called Gordon’s Calvary, have traditionally been associated with Golgotha, the crucifixion site. Excavations and historical records trace the veneration of the Church of the Holy Sepulchre back to the fourth century under Emperor Constantine. These findings underscore the reality of crucifixion as a Roman execution method in first-century Judea.

Though there is no extant physical record mentioning the thieves by name, crucifixion victims in that era are documented by various ancient historians, including Josephus and Tacitus. Skeletal remains of crucified individuals, such as that of “Yehohanan” discovered in a first-century tomb near Jerusalem, further corroborate the method and brutality of Roman crucifixion, offering historical background to the Gospel narratives.

Spiritual Significance

The account of the two criminals illustrates the thematic divide between belief and unbelief. One criminal mocked Jesus, typifying those who reject Him. The other, even in his final moments, recognized Jesus’s innocence and authority.

In Luke 23:41, the repentant thief declares, “We are punished justly, for we are receiving what our actions deserve. But this man has done nothing wrong.” Here, he confesses both personal sin and Christ’s righteousness. This underscores a core Scriptural teaching about repentance and redemption—a promise that no individual, on the brink of death or otherwise, is beyond the saving reach of Jesus.

Harmony with Scriptural Themes

This episode aligns with broader biblical themes of grace and mercy—no matter how late the hour, true repentance and belief in Jesus lead to salvation. Additionally, it underscores the consistent message found throughout Scripture that Jesus’s sacrifice covers the sins of the repentant. The immediate assurance “today you will be with Me in Paradise” (Luke 23:43) also confirms the confident hope of eternal life formed by faith in Christ’s work on the cross.

Historical and Theological Reflections

Early Christian communities often used the story of the penitent thief to highlight instant justification by faith, a theme echoed across the New Testament (Romans 3:22–24). The essential truth—God’s grace extended to a repentant sinner in his final hour—resonates with many testimonies and historical conversions throughout church history.

Even though “Dismas” and “Gestas” are names not included within the biblical canon, their inclusion in tradition testifies to the desire of early believers to remember both the seriousness of rejection and the joy of receiving forgiveness. This moment at Calvary represents a pinnacle of biblical teaching: the universal need for atonement and the sufficiency of the Messiah’s sacrifice to rescue all who call upon Him.

Key Points of Reflection

1. Two criminals shared space with the Son of God in His final hours, representing humanity’s choice between rejecting or embracing the Savior.

2. Scripture’s silence on specific names highlights that it is the heart’s response rather than personal identity that matters most in salvation.

3. The names “Dismas” and “Gestas” stem from later Christian tradition and are not part of the canonical record.

4. Archaeological and historical evidence supports the veracity of the crucifixion accounts, further validating the Gospel narratives’ reliability.

5. The repentant thief’s example encourages believers that genuine faith, at any point in life, ushers a person into God’s promise of eternal fellowship.

Conclusion

Dismas and Gestas are traditionally recognized as the two criminals crucified with Christ. While these names do not appear in the biblical texts, the canonical record confirms two thieves by His side at Golgotha, with one of them recognizing Jesus’s kingship and receiving a promise of Paradise. Church tradition preserved these names to emphasize the stark contrast between sincere repentance and scornful rejection.

Their roles in the crucifixion narrative continue to draw believers and skeptics alike toward the fundamental truth of Scripture: the grace of God is available to everyone, and upon one’s sincere confession of faith in Christ’s completed work, immediate salvation is assured. This episode, bound together by consistent manuscript evidence and historically plausible details of crucifixion, serves as a powerful testament to the reliability of the Bible’s account and the heart of its message—redemption through the risen Christ.