King James Version

What Does Luke 23:39 Mean?

Luke 23:39 in the King James Version says “And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. — study this verse from Luke chapter 23 with commentary, cross-references, and original Greek word analysis.

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

Luke 23:39 · KJV


Context

37

And saying, If thou be the king of the Jews, save thyself.

38

And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

39

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

40

But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

41

And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.


Commentary

KJV Study Commentary
And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. The term "railed" (eblasphēmei, ἐβλασφήμει) means to blaspheme, revile, or speak abusively—the imperfect tense indicates continuous action. Despite his own agony, this criminal directed sustained verbal abuse at Jesus, joining the mockers rather than seeking mercy. His challenge—"If thou be Christ" (ei sy ei ho Christos, εἰ σὺ εἶ ὁ Χριστός)—echoed the rulers' and soldiers' taunts, showing how peer pressure influences even the dying.

The demand "save thyself and us" (sōson seauton kai hēmas, σῶσον σεαυτὸν καὶ ἡμᾶς) reveals a transactional, self-interested religion—"prove your power by benefiting me." He wanted physical deliverance, not spiritual salvation; temporal relief, not eternal redemption. His inclusion of "us" shows he viewed Jesus merely as a potential escape mechanism, not as Lord and Savior. This represents false faith—seeking Christ for benefits while rejecting His lordship.

This criminal's blasphemy demonstrates that proximity to Christ and even shared suffering with Him do not guarantee salvation. He hung beside the Savior of the world for hours, heard Jesus pray "Father, forgive them" (v. 34), witnessed the darkness and supernatural signs, yet died impenitent. His hardness warns that exposure to truth without repentance hardens rather than softens. As 2 Corinthians 2:16 says, the gospel is "to the one we are the savour of death unto death; and to the other the savour of life unto life."

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Historical & Cultural Context

Crucifixion victims typically died from asphyxiation over 6-24 hours, experiencing waves of excruciating pain as they pushed up on pierced feet to breathe. That this criminal had strength to hurl sustained abuse suggests he was relatively early in the crucifixion process, before exhaustion silenced him. Ancient sources describe crucifixion victims cursing, pleading, weeping, and sometimes falling silent in despair.

The criminal's demand for rescue reflects common ancient beliefs about divine power—gods demonstrated divinity through spectacular interventions. His challenge mirrors pagan expectations: prove your deity by miraculous escape. This misunderstanding pervades human religion—treating God as cosmic vending machine rather than sovereign Lord. The criminal wanted deliverance from consequences without addressing the sin that brought those consequences. This attitude persists: people want God to solve problems without surrendering to His authority or repenting of rebellion.

Reflection Questions

  1. What does the impenitent criminal's hardness despite proximity to Jesus teach about the insufficiency of mere exposure to truth without heart-repentance?
  2. How does his demand for physical deliverance without spiritual transformation reflect contemporary attitudes that want God's blessings without His lordship?
  3. Why does the gospel become 'death unto death' for some who hear it, and how should this reality burden us to pray for the spiritually blind?

Original Language Analysis

Greek · 17 words
Εἷς1 of 17

one

G1520

one

δὲ2 of 17

And

G1161

but, and, etc

τῶν3 of 17
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

κρεμασθέντων4 of 17

which were hanged

G2910

to hang

κακούργων5 of 17

of the malefactors

G2557

a wrong-doer, i.e., criminal

ἐβλασφήμει6 of 17

railed

G987

to vilify; specially, to speak impiously

αὐτόν7 of 17

on him

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

λέγων,8 of 17

saying

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

Εἰ9 of 17

If

G1487

if, whether, that, etc

σὺ10 of 17

thou

G4771

thou

εἶ11 of 17

be

G1488

thou art

12 of 17
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Χριστός,13 of 17

Christ

G5547

anointed, i.e., the messiah, an epithet of jesus

σῶσον14 of 17

save

G4982

to save, i.e., deliver or protect (literally or figuratively)

σεαυτὸν15 of 17

thyself

G4572

of (with, to) thyself

καὶ16 of 17

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἡμᾶς17 of 17

us

G2248

us


Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 23:39 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 23:39 from Treasury of Scripture Knowledge

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