When I look at the cross of Jesus, I often forget that Jesus wasn’t crucified alone; He was crucified with two criminals. While the focus of the crucifixion narrated in the Gospels is on Jesus, there are some lessons that can be learned and some hope to be gained from the two others alongside him.
All four Gospels give us at least one verse about the two criminals (Matthew 27:38; Mark 15:27, 32; Luke 23:32-33, 39-43; John 19:18). Here’s what the Gospels say:
“Two rebels were crucified with him, one on his right and one on his left.” (Matthew 27:38, NIV)
“They crucified two rebels with him, one on his right and one on his left. . . . Those crucified with him also heaped insults on him.” (Mark 15:27, 32b, NIV)
“Two other men, both criminals, were also led out with him to be executed. When they came to the place called the Skull, they crucified him there, along with the criminals—one on his right, the other on his left. . . . One of the criminals who hung there hurled insults at him: “Aren’t you the Messiah? Save yourself and us!” But the other criminal rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” Then he said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, “Truly I tell you, today you will be with me in paradise.” (Luke 23:32-33, 39-43, NIV)
“There they crucified him, and with him two others—one on each side and Jesus in the middle.” (John 19:18, NIV)
“There they crucified him, and with him two others—one on each side and Jesus in the middle.”
The location of Jesus being crucified between them seems significant, as the Romans wanted to show as much dishonor as possible and create shame and humiliation. The two were accused of being “criminals” (Luke) and “rebels” (Matthew and Mark, a word meaning “robber” or “insurrectionist”), likely violent revolutionaries. They would have fought against the Roman Empire and likely could have been followers of Barabbas.
Church history offers additional details, even if the details are likely less than historical. In the pseudepigraphical book the Gospel of Nicodemus, the two criminals were named Dismas (or Demas/Dysmas in some other documents) and Gestas. Dismas is the one attributed to repenting while Gestas is attributed to mocking Jesus.
One difference between the Gospel of Luke and Mark is that Mark’s account says that those crucified with Jesus were insulting him, while Luke’s account says that only one of the two did, while the other one rebuked the insulting one. One commentator said that both criminals could have been insulting him, then one of them stopped and repented.[1] Mark could also be focusing on the whole crowd’s position while Luke is focusing on this moment of forgiveness and repentance. One other theory is that if they were associated with Barabbas, one criminal could have seen that Jesus “saved” Barabbas and then wanted that too. The difference between the accounts doesn’t mean that this moment didn’t actually happen.
“They would have fought against the Roman Empire and likely could have been followers of Barabbas.”
Another important thing to note is that the Jewish festival of Passover was happening during the time of Jesus being crucified. With a lot more people in Jerusalem than usual, the Roman authorities would have used these crucifixions as an opportunity to warn even more people against rebelling against Rome.
What does their story mean for us?
I gain so much hope when I think about the two criminals alongside Jesus. It is a dark and grim situation, but it is still a situation that brings me hope.
First, I have hope that change is possible. The Gospel of Luke narrates how, while one of the criminals hurled insults, the other rebuked him, acknowledged his own wrongdoing and Jesus’ innocence, and said, “Jesus, remember me when you come into your kingdom.”
It is possible that “Dismas” could have first been mocking Jesus and then realized who he was and changed his actions. Or he could have always known who Jesus was. Either way, he made immoral choices but repented by standing up for Jesus. He did not know fully what he was asking Jesus, but he had faith to ask that he could be part of it too. 
This gives me hope that no one is too far gone to come to repent and believe in the gospel. More than just a deathbed conversion, this story shows us that a violent criminal being put to death was not too far gone to come to believe in Jesus—even presumably after joining the others in mocking Jesus. The neighbor down your street is not too far gone to come to Jesus. That person in your family is not too far gone to come to Jesus. No one is too far gone to come to Jesus, and this story shows that to be true. Change really is possible.
“This gives me hope that no one is too far gone to come to repent and believe in the gospel.”
Second, I have hope that Jesus offers forgiveness to all. Jesus had the audacity to offer forgiveness to a criminal who, in the last moments, acknowledged who he really was. After “Dismas” asked Jesus to be remembered, “Jesus answered him, ‘Truly I tell you, today you will be with me in paradise’” (Luke 23:43, NIV).
In Jewish literature, paradise would have been known as the abode of righteousness after death. Jesus is inviting a literal criminal to join him in the place of righteousness. Even though we don’t know exactly what Jesus means by paradise, this is still an example of Jesus seeking and saving the lost and sinners (Matthew 9:13; Luke 19:10). Romans 5:8 (NIV) says, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” No one is too far gone to be redeemed in God’s eyes.
We ought to note that when Jesus says “Truly I tell you…,” he follows it up with something that many people might not accept. It is sometimes hard to accept that certain people are saved by God because of their past sins, but that is not what is shown here. Jesus is offering forgiveness to a violent criminal, and he’s adamant that what he’s saying is the truth.
“We ought to note that when Jesus says ‘Truly I tell you…,’ he follows it up with something that many people might not accept.”
Lastly, I have hope that the cost of my sins is paid fully by Jesus. Jesus told the criminal that he would be in paradise with him, and Jesus wouldn’t offer that if his death was the end of the story (Luke 23:43). It should have been us paying for the punishment we deserved. It is a scandal that Jesus, a perfect and innocent man, was crucified, but he paid the price of our sins fully for all of us.
Romans 4:25 (NIV) says, “He was delivered over to death for our sins and was raised to life for our justification.” Jesus died for the criminals beside him, the people in front of him, and the people before him, and the people after him in time, including us.
I have seen these three hopes play out in my own life. Before I fully came to Christ, I struggled deeply with perfectionism and people-pleasing. I was always trying to mentally earn my identity and prove to others that I was worthy. When I came to Christ, I fully accepted the forgiveness that Jesus gave, and I started to accept the identity that came with the cross. Sometimes, I still struggle with perfectionism and people-pleasing, but I am continually being transformed into being more like Jesus. I find myself and my past in the criminals on the crosses, but I immediately look at the Savior on the center cross for the truth.
“He was delivered over to death for our sins and was raised to life for our justification.”
Live with hope and in confidence of what Jesus has done for us. Remember the place we deserved to be, but that he took for us. Live in hope that Jesus died for you and that you are saved if you believe in him. Your past does not define your capacity for his grace.
[1] John D. Grassmick, “Mark,” in The Bible Knowledge Commentary, (Wheaton, IL: Victor Books, 1985), 189.
