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Explanation for:
Matthew
27
:
44
And the selfsame thing the thieves also, that were crucified with him, reproached him with.
11
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The one who was lost in deep evil, who had devoted his life to killing and thievery, acknowledged Him at the moment this was spoken and recalled the kingdom; the people grieved for Him. Although those unaware of the mystery perceived that everything happening contradicted this, suggesting He was frail and without power, the reality was affirmed through contradictory events. Thus, in response to this, let us prepare ourselves against all bitterness and anger. When you find your heart ablaze with fury, safeguard your heart with the cross: reflect on the events of that time, and through this remembrance, you will banish all anger from your spirit like dust. Contemplate His words and actions; remember that He is the Lord, and we are His servants. He endured suffering for you, and you for your own sake; He for those who adored Him and those who betrayed Him, and you for yourself; He for those who mocked Him, and you often for those who wronged you; He in front of an entire city, even the whole Jewish nation, in the sight of strangers and His own people to whom He spoke words of love, while you are confronted by just a few. Most grievous of all, even His disciples deserted Him. Those who once supported Him fled; His foes—the Jews, soldiers, and robbers on both sides—surrounded Him, tormenting, ridiculing, belittling, and blaspheming; the thieves also reviled and slandered Him. Yet, how does Luke record that one of the thieves mocked Him? Initially, they both derided Him, though later one did not. To dispel any notion that this was done through an agreement, or that the robber was anything but a thief, the evangelist illustrates that at first the crucified One was perceived as a robber and adversary, but was then transformed. Reflecting on this, ask yourself, what have you endured that is akin to what your Lord suffered? Have you faced public shame? Certainly not to such a degree. Have you been punished? Yet, not all over your body, nor in such an exposed and torturous manner. If you are choked, it is not in the same way. Add to this: from whom, for what reason, and when? And what is even more troubling is that no one decried what was transpiring; rather, everyone mocked Him, united in laughter, discrediting Him as a deceiver and a self-promoter who couldn’t support His claims with actions. Yet He remained entirely silent, offering us the often-unnoticed gift of patience. Meanwhile, we, upon hearing this, fail to exhibit patience even towards our servants; we charge forth with fury like wild beasts; we react harshly and cruelly toward those who provoke us, all the while disregarding the matters of God. We display the same temperament toward our friends: if someone offends us, we cannot abide it; if someone irritates us, we become fiercer than animals, despite reading this account regularly. One disciple betrayed Him, others abandoned Him and fled; those who once cherished Him spat upon Him; the servant of the religious leaders pierced Him; soldiers struck His hands; passersby mocked and insulted Him; the robbers also reviled Him; and He responded to none but overcame them all in silence, demonstrating that the more we endure with humility, the more victoriously we can confront those who perform us wrongs, leaving everyone astonished. Truly, who would not admire one who bears with grace the assaults of arrogant aggressors? Just as one who suffers righteously and bears afflictions with restraint is viewed by many as an innocent victim, conversely, one who suffers without guilt but reacts with impatience draws suspicion, likening himself to a criminal, appealing to laughter, as if he has lost his dignity. Such a person is unworthy of being called free, even if he rules over multitudes of servants. \\n\\nBut if you’ve been greatly disturbed by someone, what’s the reason? This is the time to display your wisdom. We see animals remain non-aggressive when unprovoked; they are not perpetually violent, only when someone incites them. So, if we can only maintain composure when unbothered, how are we better than animals? They have valid reasons for their reactions; they are agitated due to irritation and blows, and their behavior is instinctive. But when you react with fury, tell me, where can you find justification? What harm has befallen you? Have you been robbed? This is all the more reason to endure it, for in doing so you gain more. Are you receiving accolades? What worth is that? It does not diminish you if you possess sound judgment. If you haven’t faced genuine wrongdoing, why become upset with someone who has not only harmed you but also aided you? Those who respect us can lead us to complacency and disheartenment; conversely, those who offend and scorn us cultivate patience within the considerate. The indolent suffer more from being honored than from being insulted. Those who deride us stimulate our vigilance; and those who praise us inflate our arrogance, fuel our pride, entice carelessness, and make our spirit soft and fragile. This has been affirmed by parents who scold their children instead of excessively indulging them, aiming to prevent harm from pampering. The same approach is employed by teachers. Hence, if disgust must arise, it is towards flatterers, not those who offend us; flattery is a greater danger than affronts. Flattery is a trap for the unwary, and it is more challenging to guard against than insult; it carries greater reward and appears more admirable. Truly, it is more remarkable to observe a person insulted who does not retaliate than one beaten yet does not succumb. But how can one refrain from anger, you might ask? Has someone offended you? Create the sign of the cross near your heart; recall everything that unfolded on the cross, and all will dissipate. Do not dwell solely on the offenses but remember the good you have received from the one who has wronged you, and you will find meekness swiftly returning. Most importantly, invoke the fear of God, and you will soon find moderation and peace. \\n\\nAlso, learn from your servants in this regard. If you notice that you are at odds with one of them, and they remain quiet, strive to be the more rational one, reflecting on your irritation. In moments of great provocation, choose not to return injury, and when wronged, you will feel no sorrow. Understand that the one who offends you might act out of madness rather than intention; thus, do not harbor resentment. Sometimes those who are enraged lash out at us, and we find ourselves not only unangered but pitying them. Do the same—have compassion for the offender, for he is tormented by a vicious beast—fury, the demon of wrath. Strive to liberate the one afflicted by such malevolence, for this affliction leads to swift destruction. Truly, anger is a malady that can lead to one's downfall in a brief time, as one wise man noted, “The very motion of anger is a fall to man,” highlighting its severity particularly in that it can cause significant harm quickly, with little time needed; and if it continued with its force, it would be insurmountable. \\n\\nI wish to reveal to you the distinction between the offender and the wise individual; I wish to unveil both souls in their essence. You would observe that the heart of the former resembles a tumultuous sea, while the latter's heart is a tranquil, peaceful harbor; he is not swayed by these fierce gales but easily calms them. The offenders pursue actions to harm another; but when their hopes are quashed, they themselves are finally subdued and depart transformed. It is impossible, ultimately, for an angry individual not to reproach themselves, just as it is inconceivable for one indifferent to anger to accuse themselves. If rebellion is warranted, it can be rendered without fury, and even more judiciously and effectively than with anger; then you will endure no displeasure. If we desire, all our joy and well-being rests in our hands, and by God’s grace, we can orchestrate our safety and maintain our dignity. For why do you seek respect from others? Respect yourself, and no one will disrespect you; but if you dishonor yourself, even though all consider you honorable, you will remain in disgrace. Just as if we do not compromise our own dignity, no one else will do so, in the same manner, if we stand tall in our integrity, others will not put us to shame. \\n\\nConsider a man esteemed and praiseworthy; let everyone label him an adulterer, a thief, a murderer, a robber; yet if he feels no anxiety about such accusations, feels no disturbance at all, and is unaware of any wrongdoing within himself, what disgrace does he endure? None at all. What of your concern, you might say, regarding those who hold such views of him? In truth, he is not dishonored, but they dishonor themselves, for they fail to recognize him for who he truly is. Tell me: if someone were to deem the sun dark, who would be dishonored—the sun or the individual? Surely the latter, earning the label of either blind or mentally unsound. Likewise, those who see the good as bad bring disgrace upon themselves. Hence, we must diligently guard our conscience and refrain from providing any basis for suspicion against us. Yet, if others choose to be wrathful despite our conduct, there is no cause for concern or sorrow. If someone is virtuous yet considered poor, they lose nothing, remaining true to themselves; on the contrary, those who harbor baseless, reckless suspicions set themselves on a path to ruin. Similarly, those who are lacking, if not perceived as such, gain nothing, but instead face harsher condemnation, falling into greater negligence. The lacking individual, when acknowledged as such, at least humbles themselves and recognizes their sins; whereas when they seek refuge, they fall into indifference. In fact, if even when all are accusatory, the sinner is scarcely stirred to repentance, can one who lives unrighteously open their eyes when they are not only unjudged but honored? Don’t you perceive how Paul rebukes the Corinthians, who erroneously pleased and honored a man guilty of sin, not only hindering him from recognizing his wrongdoing but bolstering him in his evil ways? Therefore, I urge you—let us disregard others' opinions of us, their offenses and accolades, and instead strive for one singular goal: to maintain our consciences without shame and to uphold our own integrity. In doing so, we will enjoy abundant glory in this life and the next, which may be granted to us through the grace and mercy of our Lord Jesus Christ, to whom be glory forever and ever. Amen."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In this passage, often referred to as a combination, both individuals are depicted as cursing rather than just one of the criminals. However, Luke the Evangelist clarifies that while one was blaspheming, the other acknowledged Christ and discouraged the former's cursing (Lk. 23:39-43). The scripture states (Lk. 23:39-44). This does not imply a contradiction among the Gospels; rather, it illustrates that initially, both mocked Him, but as the skies darkened, the earth trembled, rocks were shattered, and darkness enveloped the land, one came to faith in Jesus, atoning for his earlier blasphemy through sincere repentance. Through the two thieves, we see a representation of the original scorn directed at the Lord by both the Gentiles and the Jews; yet, eventually, one, moved by the majesty of the divine signs, repented, while the mockery of the Jews persists even today."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Truly, I tell you, today you will be with Me in Paradise (Luke 23:43). This is a remarkable example of fervent transformation! The thief receives immediate forgiveness, and what is bestowed upon him far exceeds his request. The Lord generously provides beyond what is sought (Eph. 3:20). The thief asked to be remembered when the Lord entered His kingdom, and the Lord replied, “Truly I tell you, today you will be with Me in Paradise.” To dwell with Christ is to experience life, and there exists the kingdom where He reigns.\\n\\nChrist extends His prompt forgiveness to the thief due to the immediacy of his repentance. This could elucidate the apparent discrepancy in the accounts of Matthew and Mark, who mention two thieves who spoke ill of Him, while Luke describes one who reviled and another who was penitent. Initially, both may have been scornful, but one was swiftly transformed. It is not surprising that the one who repented was granted absolution by the One who offered mercy even to His detractors. It is also conceivable that the Gospel writers used the plural form instead of the singular. For instance, we read: The kings of the earth took a stand, and rulers assembled together (Ps. 2:2), but according to Peter’s narration in the Acts of the Apostles, it was one king, Herod, and one governor, Pilate, who conspired against Christ (Acts 4:27). A similar usage appears in the Epistle to the Hebrews: They wandered about in goatskins, were sawn in two... and quenched the power of fire (Hebrews 11:37, 33). Yet, it is recognized that only Elijah wore such garments, only Isaiah was sawn in two, and only Daniel emerged unharmed from the lions (4 Kings 1:8; Dan. 6:16-23). \\n\\nThe transgression of the Jews in crucifying the Savior of all alongside criminals is indeed grievous! In a mysterious way, Christ is the Wise Thief. He tricked the devil to take back his instruments of destruction. The two thieves symbolize, in a deeper sense, the two sinful nations crucified with Christ in baptism. Their differences highlight the diversity of believers: one was situated at His right hand, and the other at His left. The words of scorn, however, foreshadow future temptations regarding the Cross (Galatians 5:11) even among the faithful."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"The devil incited not only the Jewish authorities but also the Roman soldiers against Jesus Christ, and even the criminals who were crucified alongside Him harbored animosity towards Him. The Gospel writers Matthew and Mark note that both robbers reviled Jesus (Mark 15:32). However, as stated by the Evangelist Luke (Luke 23:39-40), one robber mocked Him, while the other defended Him. Initially, in their cruelty and in their own suffering, both criminals jeered at Jesus, likely aiming to appease the Jewish leaders. Yet one robber eventually experienced a change of heart. He recalled the miracles performed by Jesus and His blameless life. Additionally, he recognized that Jesus even prayed for those who were executing Him, as noted by Luke (Luke 23:34). Furthermore, he observed the unnatural darkness that enveloped the sky."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The criminals also mocked Him. According to Luke, one of them derided Him, while the other acknowledged Him as the Messiah. It can be inferred that initially both mocked Him, but later one experienced repentance. Some early commentators suggested that both initially expressed blasphemy but later changed their stance, emphasizing that this transformation was genuine and not a mere pretense. The testimony of the scornful remarks affirms that, from the start, he was indeed a criminal and an adversary, but then underwent a profound change. Alternatively, it may be that, for the purpose of succinctness in the narrative, the details have been condensed and the actions of one individual are ascribed to both, similar to parallels found in other Gospel accounts."},{"author-name":"Philaret (Gumilevski)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896f4b6fd32caa244b5d7_Philaret%20(Gumilevski).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"One of the condemned criminals mocked Him, saying, ‘If You are the Christ, save Yourself and us (Luke 23:39). The sun shines equally on all of creation; it melts wax while causing clay to harden into stone. This wicked man's heart remained unyielding even before the very Source of truth, as everything he observed in Jesus had no redemptive impact on him. His reference to Jesus as the Christ reveals his Jewish identity, akin to that of Caiaphas. It is also clear that the influence of others and the example set by the authorities stirred within him only a chaotic response. Yet, it is apparent that he is a thoroughly hardened sinner. Standing on the brink of eternity, where the fires of hell await him, he remains oblivious to his condition and fails to seek redemption from the suffering Savior. Alongside the cries of anguish from the wounds of the cross, he hurls blasphemies at the crucified Christ. What a tragic portrayal of evil this manifests! Regrettably, this is not an isolated instance. Countless individuals exhibit this same lamentable disposition. For instance, consider a man who has ascended to a significant status through unscrupulous means, only to be reduced to a state of despair by life's caprices. Shouldn't he reflect upon his eternal destiny? Shouldn't he seek to alleviate the burden of his sins through genuine repentance? Shouldn't he prepare for a more serene existence beyond the grave? Yet, what does he do? He remains preoccupied with his earthly pursuits and, frustrated in his efforts, maligns others while even questioning God’s providence with a discontented spirit."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"St. Matthew provides a succinct account, emphasizing that not only did Annas, Caiaphas, the scribes and Pharisees, Herod, and Pilate conspire against Our Lord, but also the sinners condemned to a disgraceful and agonizing execution did not show Him mercy. In contrast, St. Luke offers a more elaborate narration. He indicates that out of the two criminals crucified alongside Him, only one uttered blasphemies, challenging Jesus by saying, “if Thou art the Christ, save Thyself and us” (Luke 23:39). However, the other criminal, hanging on the right side of Christ’s cross, rebuked the blasphemer, asking, “Or do you not fear God, when you yourself are condemned to the same thing? And we are condemned justly, because we have received what we deserve for our deeds, but He has done nothing wrong” (Luke 23:40-41). Turning his mourning eyes towards Jesus, he expressed his heartfelt faith in a moving prayer, saying, “Remember me, Lord, when you come into your kingdom!” Jesus replied, “...Now you will be with me in paradise.” This demonstrated the reward for the faith, repentance, humility, and self-reflection of the wise thief. St. Gregory the Great observes that “he had” only his heart and mouth left unbound, and he offered to God the only gifts he possessed: his heart, believing in the truth, and his mouth, confessing his salvation.\\n\\nIn terms of ancient tradition, some legends assert that this thief was one of those who assaulted the Holy Family during their flight to Egypt. This story tells that he prevented his companions from harming the Mother of God, earning from Her a promise of favor from Her Divine Son. St. Demetrius of Rostov recounts that the Mother of God stood between the cross of Her Son and that of the robber, securing his redemption."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Even one of the criminals crucified alongside Jesus succumbed to the affliction of mockery, saying, “If you are indeed the Christ, save yourself and don’t forget to save us as well.” However, the other criminal rebuked his disrespectful companion, asking, “Do you not fear God, seeing that you are under the same sentence? We rightly suffer the consequences of our actions, but this man has committed no wrong.” This was the sole voice on Golgotha that publicly proclaimed Jesus’ innocence. The courage with which this declaration was made in front of the chief priests and elders illustrated that the speaker recognized Jesus as the Miracle Worker and the Just One. Furthermore, his following statements indicate a familiarity with Christ’s teachings and a belief in Him as the true Messiah. The cross did not deter him, nor did it shake his conviction; he still held fast to the faith that Jesus, despite dying, was the King of Israel who would eventually restore His reign. Influenced by this faith, the penitent criminal had a moment of repentance; he openly acknowledged that he deserved crucifixion and did not resent his condemnation, nor did he plead for mercy from Jesus. Instead, he looked ahead and humbly prayed, “Jesus, remember me when You come into Your kingdom.” When the centurion from Capernaum expressed his belief that Jesus merely needed to say a word for his servant to be healed, Jesus remarked to the crowd, “I say to you, I have not found such great faith even in Israel” (Luke 7:9). The faith of the repentant criminal remained steadfast even in the face of the cross, leading Jesus to observe, “I have not found such faith even among My apostles.” Thus, Jesus turned to the criminal, assuring him, “Truly I tell you, today you will be with Me in paradise” (Luke 23:39-43). The term paradise has Persian origins and signifies a garden. In warm climates, a cool garden provides rest and peace; likewise, the afterlife for the righteous is likened to a garden or paradise. The abode of the deceased Jews, referred to as sheol, was divided into two regions: one known as paradise or Abraham’s bosom for the righteous, and the other, designated for the wicked, was called hell. When Christ forgave the repentant criminal's sins, He indicated that on the very day of his death, his cleansed soul would be with the righteous souls. Speaking in terms he could comprehend, Christ described paradise as the place where the criminal’s soul would go that same day. Luke the Evangelist records that one criminal spoke against Jesus while the other restrained him. However, Matthew and Mark mention that “the robbers who were crucified with Him also reviled Him” (Mark 15:32). This apparent contradiction is easily resolved; it is clear that a repentant individual could not revile Christ and simultaneously profess faith in Him. Therefore, it is accepted that one criminal hurled insults. Luke uniquely narrates how one criminal pacified the other, turning to Christ and receiving an answer from Him. Matthew and Mark, in listing those who insulted Jesus, included the criminals without focusing on whether one or both spoke ill of Him. They mentioned mockers such as the passersby (Matthew 27:39), the chief priests, scribes, elders, and Pharisees (Matthew 27:41), as well as the soldiers (Luke 23:36). While they could not ignore the derision from one of the criminals, they employed plural language in their accounts, stating: “The robbers who were crucified with Him reviled Him.”"},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"Christ stood above the despair of humanity, which was frantically reveling in the execution of their Redeemer, and remained silent. This holy silence spoke more profoundly to some hearts than any preached message. One of the criminals was particularly moved; he not only silenced the cruel mockery of the other two wretched men who mocked the Crucified One among them but also began to chastise his companion for his blasphemous words. A dramatic transformation took place within him. According to tradition, this ‘good thief’ had once protected the life of the Holy Child and the Virgin Mary during their escape to Egypt, and he likely had heard much about the Galilean Messiah, who welcomed all sinners and tax collectors. In witnessing the endlessly gentle and forgiving expression of the Crucified Lord, the best part of his spirit awakened, and he turned to Jesus, exclaiming: ‘Remember me, O Lord, when Thou comest into Thy kingdom.’ To this sincere plea from the repentant sinner, the silent Christ responded without delay: ‘Truly I tell you, today you will be with me in paradise’ (Luke 23:39-43)."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Soon, one of the criminals crucified alongside Him joined in ridiculing the suffering Savior amidst the wicked crowd. Many onlookers at Golgotha derided the Lord, some out of spite and hardened hearts, while others acted thoughtlessly or to curry favor with the authorities. However, the mockery from the criminal, who was trapped in his death agonies, reveals that his heart had become utterly callous to evil and remained unyielding even in the presence of the very Sun of Righteousness (Malachi 4:2), with eternity unfolding before him. Devoid of hope in God's mercy and consumed by despair, this miserable soul yearned only for the freedom to persist in the malevolent acts for which he was condemned. Hearing the jeers directed at the crucified Lord, he echoed their taunts with bitter malice and arrogantly demanded a miracle for his own benefit: “If thou art the Christ, save thyself and me.” This request for a miracle was futile; it was not in accordance with the Divine Providence. Yet, a magnificent miracle of God's grace was granted to the other criminal crucified with Him as a lesson for the hardened thief and as a testament to the mocking adversaries of the Lord. In an instant, God's grace illuminated the heart of the other criminal, which still held remnants of goodness, transforming him from an adversary into a friend of God. Before his waning sight hung the innocent and Righteous One, enduring the mockery of His enemies and even praying to His heavenly Father for their forgiveness in their ignorance. \\n\\nWitnessing this poignant scene, the robber, whom the holy Church honors in her hymns as ‘prudent,’ felt his heart stirred. Fully aware of his sins' weight, he turned to his condemned companion and admonished him: “Do you not fear God, seeing that you are in the same condemnation? We are indeed justly condemned, for we are receiving the due reward of our actions; but this man has done nothing wrong.” The prudent thief, seized by God's mercy at the very brink of destruction, suddenly recognized and confessed in the crucified Christ his Savior, becoming an enduring example of heartfelt repentance and reconciliation with God. Ignoring his companion's fate, he looked upon the Divine sufferer and voiced the heartfelt plea, “Remember me, O Lord, when thou comest into thy kingdom.” As he faced imminent death, his thoughts were not of earthly kingdoms or temporal rewards; rather, he feared separation from Christ in eternity. He repented and humbly implored the acceptance of his contrition, believing in the Savior's mercy and holding hopeful expectation of receiving his request. It was as if he said to the Lord: “Leave this blasphemer; his mind is clouded. Remember me, not for my deeds, of which I am ashamed, but remember me as your companion. I do not say, ‘Remember me now,’ but ‘when you come into your kingdom’” (St. Cyril of Jerusalem). \\n\\nIt was a joy to hear the repentant words of the transformed thief, who by a ‘marvelous transformation’ became the first ‘confessor of Christ.’ The Redeemer, who purifies all sins with His blood (1 John 1:7), promised him something far greater than what he asked: “Amen, I say to you, today you will be with Me in paradise.” Such a promise, as St. Leo the Great noted, surpasses human limitations; it originates not just from the Tree of the Cross but from the throne of power. By opening with the Cross the gates of paradise, which were shut by ancestral sin, the Lord declared to the repentant thief with authority, assuring him that He, the Lord of heaven and hell and master of all dominion (Matt. 28:18), would undoubtedly fulfill his promise, and it would be accomplished today. Thus, as a church hymn reflects, “the robber, having uttered a small voice from the cross, found great faith, was saved in an instant, and was the first to enter paradise.” By the wondrous design of God, he became the initial fruit and beginning of the redemption brought about by the Lord on the cross."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In recounting the narrative of the Lord's agony on the cross, both Hebrews Matthew and Mark mention the same individuals who derided and scorned Christ: first, those who were passing by; second, the chief priests along with the scribes, elders, and Pharisees; and third, the thieves who were crucified alongside Him."}]}
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