John Calvin Commentary Luke 23:40

"But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation?" — Luke 23:40 (ASV)

And the other answering. In this wicked man, a striking mirror of the unexpected and incredible grace of God is held out to us. This is seen not only in his being suddenly changed into a new man when he was near death, and drawn from hell itself to heaven, but also in his having obtained in a moment the forgiveness of all the sins in which he had been plunged throughout his whole life, and in his having been thus admitted to heaven before the apostles and first-fruits of the new Church.

First, then, a remarkable instance of the grace of God shines in that man's conversion. For it was not by the natural movement of his flesh that he laid aside his fierce cruelty and proud contempt of God, so as to repent immediately, but he was subdued by the hand of God, as the whole of Scripture shows that repentance is His work.

And this grace is all the more excellent because it came beyond the expectation of all. For who would ever have thought that a robber, at the very point of death, would become not only a devout worshiper of God, but a distinguished teacher of faith and piety to the whole world, so that we too must receive from his mouth the rule of a true and proper confession?

Now, the first proof which he gave of his repentance was that he severely reproved and restrained the wicked presumption of his companion. He then added a second, by humbling himself in open acknowledgment of his crimes and ascribing to Christ the praise due to His righteousness. Thirdly, he displayed astonishing faith by committing himself and his salvation to the protection of Christ, while he saw Him hanging on the cross and near death.

Do you not fear God? Though these words are subjected to strained interpretations by commentators, their natural meaning appears to me to be: Why is it that even this condemnation does not compel you to fear God? For the robber presents it as an additional proof of his companion's hard-heartedness that, when reduced to the direst straits, he does not even now begin to fear God.

But to remove all ambiguity, it is proper to inform the reader that an impudent and detestable blasphemer, who thought that he might safely indulge in ridicule, is summoned to the judgment-seat of God. For though he had remained unmoved all his life, he ought to have trembled when he saw that the hand of God was armed against him, and that he must soon give an account of all his crimes.

It was, therefore, a proof of desperate and diabolical obstinacy that, while God held him bound by the final judgment, he did not even then return to a sound mind. For if there had been the smallest particle of godliness in that man's heart, he would at least have been constrained to yield to the fear of God.

We now perceive the general meaning of his words: those people in whom even punishments do not bring about reform are desperate and totally destitute of the fear of God.

I interpret the words ἐν τῶ αὐτῷ κρίματι to mean not in the same condemnation, but during the condemnation itself;²⁷⁵ as if the robber had said, "Since you are even now in the jaws of death, you ought to be aroused to acknowledge God as your Judge." Hence, also, we draw a useful doctrine: that those whom punishments do not train to humility altogether resist God; for they who possess any fear of God must necessarily be overwhelmed with shame and struck silent.

²⁷⁵ “Je les pren paur la condamnation presente, et laquelle ne menace point de loin, mais tient desja la personne, et se fait sentir.” — “I take them for the condemnation which is present, and which does not threaten at a distance, but already holds the person, and makes itself be felt.”.” — “I take them for the condemnation which is present, and which does not threaten at a distance, but already holds the person, and makes itself be felt.”