Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
Father.
Luke 23:47,48 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man…
Luke 6:27,28 But I say unto you which hear, Love your enemies, do good to them which hate you, …
Genesis 50:17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
they know not.
Luke 12:47,48 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes…
John 15:22-24 If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin…
John 19:11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
And they.
Psalm 22:18 They part my garments among them, and cast lots upon my vesture.
Matthew 27:35,36 And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots…
Mark 15:24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.
“Father, forgive them,
Here, Jesus addresses God as "Father," reflecting His intimate relationship with God and His role as the Son. The plea for forgiveness is central to the Christian message of grace and redemption. This request for forgiveness is directed towards those responsible for His crucifixion, including Roman soldiers and Jewish leaders, demonstrating the boundless nature of divine mercy. It echoes the teachings of Jesus on loving one's enemies (Matthew 5:44) and sets a profound example of forgiveness.
for they do not know what they are doing.”
This phrase suggests a lack of understanding on the part of those crucifying Jesus. It implies that their actions, while grievous, are done in ignorance of the full spiritual implications. This reflects a theme found in the Old Testament, where unintentional sins are treated differently from willful disobedience (Numbers 15:27-31). It also connects to the concept of spiritual blindness, as seen in 2 Corinthians 4:4, where the "god of this age" has blinded the minds of unbelievers.
And they divided up His garments
This act fulfills the prophecy found in Psalm 22:18, which states, "They divide my garments among them and cast lots for my clothing." The division of Jesus' garments by the soldiers is a common practice in Roman crucifixions, where the executioners would claim the victim's possessions. This detail underscores the fulfillment of Scripture and the humiliation Jesus endured.
by casting lots.
Casting lots was a method used in ancient times to make decisions or distribute possessions, similar to drawing straws or rolling dice. This practice is seen throughout the Bible, such as in the selection of Matthias as an apostle (Acts 1:26). The casting of lots for Jesus' garments highlights the callousness of the soldiers and the fulfillment of prophecy, reinforcing the sovereignty of God even in the midst of human actions.
• Suspended between heaven and earth, Jesus speaks words of grace, not retaliation (Luke 23:33–34a).
• He is conscious of the Father even in agony, keeping communion unbroken (John 8:29).
• The statement comes early in the crucifixion, underscoring that forgiveness is His first priority (1 Peter 2:23).
• Jesus acts as intercessor, fulfilling Isaiah 53:12, “He bore the sin of many and made intercession for the transgressors.”
• His prayer models the command He gave in Luke 6:27–28 to bless those who curse and pray for those who mistreat.
• The plea is not a blanket pardon apart from repentance, but an appeal that the Father withhold immediate judgment and grant space for repentance—answered at Pentecost when many priests and people who once opposed Him believed (Acts 2:36–41; Acts 6:7).
• We are called to mirror this forgiving spirit (Ephesians 4:32; Colossians 3:13).
• Their ignorance is real, though not excusing guilt (Acts 3:17–19).
• Spiritual blindness kept rulers from recognizing “the Lord of glory” (1 Corinthians 2:8).
• Jesus’ prayer uncovers a principle: God’s mercy meets men in their ignorance and leads them to truth (1 Timothy 1:13–16).
• Even in our offenses, Christ sees beyond the act to the need for enlightenment and redemption.
• Roman soldiers customarily claimed a victim’s clothing; here they unknowingly fulfill Psalm 22:18, “They divide My garments among them, and cast lots for My clothing.”
• This detail anchors the crucifixion in precise prophecy, assuring us of Scripture’s reliability (John 19:23–24).
• The contrast is stark: while Jesus secures eternal garments of righteousness for believers (Revelation 7:14), men gamble over His earthly cloak.
• God’s sovereign plan unfolds even through casual cruelty, affirming that nothing thwarts His redemptive purposes (Acts 4:27–28).
Luke 23:34 reveals the heart of the Savior: even at the apex of human sin—crucifying the Son of God—He intercedes for mercy, highlighting God’s sovereign ability to use human ignorance and hostility to accomplish foretold redemption. The verse calls believers to trust the accuracy of Scripture, to rest in Christ’s ongoing intercession, and to practice the same radical forgiveness He embodied on the cross.
(34) Father, forgive them; for they know not what they do.--Again, the silence is broken, not by the cry of anguish or sigh of passionate complaint, but by words of tenderest pity and intercession. It is well, however, that we should remember who were the primary direct objects of that prayer. Not Pilate, for he knew that he had condemned the innocent; not the chief priests and scribes, for their sin, too, was against light and knowledge. Those for whom our Lord then prayed were clearly the soldiers who nailed Him to the cross, to whom the work was but that which they were, as they deemed, bound to do as part of their duty. It is, however, legitimate to think of His intercession as including, in its ultimate extension, all who in any measure sin against God as not knowing what they do, who speak or act against the Son of Man without being guilty of the sin against the Holy Ghost. (See Note on Acts 3:17.)Verse 34. - Then said Jesus, Father, forgive them; for they know not what they do. These words are missing in some of the oldest authorities. They are found, however, in the majority of the most ancient manuscripts and in the most trustworthy of the old versions, and are undoubtedly genuine. These first of the seven words from the cross seem, from their position in the record, to have been spoken very early in the awful scene, probably while the nails were being driven into the hands and feet. Different from other holy dying men, he had no need to say, "Forgive me." Then, as always, thinking of others, he utters this prayer, uttering it, too, as Stier well observes, with the same consciousness which had been formerly expressed, "Father, I know that thou hearest me always." "His intercession has this for its ground, though in meekness it is not expressed: 'Father, I will that thou forgive them." In the same sublime consciousness who he was, he speaks shortly after to the penitent thief hanging by his side. These words of the crucified Jesus were heard by the poor sufferer close to him; they - with other things he had noticed in the One crucified in the midst - moved him to that piteous prayer which was answered at once so quickly and so royally. St. Bernard comments thus on this first word from the cross: "Judaei clamant, 'Crucifige! 'Christus clamat,' Ignosce!' Magna illorum iniquitas. seal major tun, O Domine, pietas!" And they parted his raiment, and cast lots. The rough soldiers were treating the Master as already dead, and were disposing of his raiment, of which they had stripped him before fastening him to the cross. He was hanging there naked, exposed to sun and wind. Part of this raiment was torn asunder, part they drew lots for to see who was to wear it. The garments of the crucified became the property of the soldiers who carried out the sentence. Every cross was guarded by a guard of four soldiers. The coat, for which they cast lots, was, St. John tells us, without seam. "Chrysostom," who may have written from personal knowledge, thinks that the detail is added to show "the poorness of the Lord's garments, and that in dress, as in all other things, he followed a simple fashion."