There they crucified Him
The word "crucified" comes from the Greek "σταυρόω" (stauroō), which means to fasten to a cross. Crucifixion was a Roman method of execution reserved for the most heinous criminals and was designed to be a public spectacle of shame and suffering. The location, "there," refers to Golgotha, the place of the Skull, a site outside Jerusalem's walls. This act fulfilled Old Testament prophecies, such as Isaiah 53, which foretold the suffering of the Messiah. The crucifixion of Jesus is central to Christian theology, symbolizing the atonement for humanity's sins and the ultimate act of love and sacrifice.

and with Him two others
The presence of "two others" highlights the fulfillment of Isaiah 53:12, which states that the Messiah would be "numbered with the transgressors." These two individuals were likely insurrectionists or thieves, emphasizing the injustice of Jesus' execution alongside common criminals. This juxtaposition underscores the innocence of Christ and the depth of His humility, as He willingly subjected Himself to such a death for the sake of humanity.

one on each side
This phrase indicates the positioning of the two criminals, one on either side of Jesus. This arrangement not only fulfills prophecy but also symbolizes the division of humanity in response to Christ. One thief would later repent and receive the promise of paradise (Luke 23:43), while the other would not, illustrating the choice each person faces regarding acceptance or rejection of Jesus.

with Jesus in the middle
The central position of Jesus signifies His role as the mediator between God and humanity. In the Greek, "μέσος" (mesos) means "middle" or "in the midst," emphasizing that Christ is the focal point of salvation history. His position between the two criminals also reflects His unique role as the bridge between sinful humanity and a holy God. This centrality is a powerful reminder of His sacrificial love and the pivotal nature of His death and resurrection in the Christian faith.

(18) Comp. Notes on Matthew 27:38; Mark 15:27; Luke 23:33-34.

Verse 18. - Where they crucified him. As John barely mentions this awful climax of his Gospel, it is not needful here to enlarge upon the heartrending details of this hideous process, one which Cicero described as "crudelissimum,teterrimum,summum supplicium," one from which no Roman citizen could suffer, and which was reserved for the most ignominious and degraded of mankind - for traitors, brigands, and condemned slaves. It is sufficient to say that, from the mention of the ἐπιγραφὴ ἐπ αὐτῷ (Luke 23:38), the cross was not simply of the T shape called crux commissa, but rather (Luthardt and Zockler) of the familiar shape + and termed crux immissa, upon the upper arm of which the title or accusation, which had been placed round his neck, was affixed. The victim of this punishment was stripped, laid on the central bar, and the arms attached by ropes to the transverse beam, the hands and feet fastened with huge iron nails to the wood. A sedile was arranged to bear a portion of the weight of the body, which would never have been sustained by the gaping wounds. The cross was then raised by the executioners, and thrust with a fierce jerk into the hole or socket prepared for it. There was nothing in this inhuman torture necessarily to occasion death. The sufferers often lingered for twelve hours, and sometimes for several days, dying at last of thirst, starvation, and utterly intolerable agony. The Romans generally left the bodies to be devoured by birds of prey; the Jews buried the corpses. Constantine I., after his conversion, out of reverence for the Lord whom he had chosen, abolished the punishment, which, far more terrible than one by wild beasts or fire, has never been renewed, and rarely practiced in Europe since that day. There, then, these Jews, by the hands of lawless men, by Roman executioners, "crucified the Lord of glory," and by their hideous insensibility to goodness, by judicial blindness, bigotry, envy, and pride, not knowing the infinite crime they were committing, offered up a sacrifice, slew the Lamb of God, killed a Passover of transcendent price. That torture-tree has become his throne, and the very symbol of all that is most sacred and awe-inspiring in the entire region of human thought. They did not by this gross and inconceivable wickedness bring their rage to its full satisfaction; for they crucified two other with men with him either side one (ἐντεῦθεν καὶ ἐντεῦθεν, an expression only found in this passage and Revelation 22:2), and Jesus in the midst, most prominent in this tragedy, and exalted to what they believed was the very pinnacle of shame. The synoptic narrative has told us these two men were "robbers" (λῃσταί, not κλεπταί) or (κακοῦργοι) "malefactors," who, according to their own confession, were "suffering the due reward of their deeds." For a while both these dying ruffians tried to add torment to their quiet and patient fellow-Sufferer. Luke's account of the change that came over one of them as the awful hours rolled on is one of the sublimest portents that attended the Crucifixion. John passes this well-known incident by, most obviously supplementing the synoptists' narrative with matter which they had omitted. It is strange that John, if he had simply a theological purpose in his selection of facts, should have omitted the sublime prayer, "Father, forgive them; for they know not what they do" (Luke 23:34), a revelation of compassion, power, inward agony, blended with Divine prerogative and unspeakable tranquility, which has done so much to reveal "the heart of Christ," the essence and character of the living God.

Parallel Commentaries ...


[There]
ὅπου (hopou)
Adverb
Strong's 3699: Where, whither, in what place. From hos and pou; what(-ever) where, i.e. At whichever spot.

they crucified
ἐσταύρωσαν (estaurōsan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 4717: From stauros; to impale on the cross; figuratively, to extinguish passion or selfishness.

Him,
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

with
μετ’ (met’)
Preposition
Strong's 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

Him
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

two
δύο (dyo)
Adjective - Accusative Masculine Plural
Strong's 1417: Two. A primary numeral; 'two'.

others,
ἄλλους (allous)
Adjective - Accusative Masculine Plural
Strong's 243: Other, another (of more than two), different. A primary word; 'else, ' i.e. Different.

[one] on each side,
ἐντεῦθεν (enteuthen)
Adverb
Strong's 1782: Hence, from this place, on this side and on that. From the same as enthade; hence; on both sides.

[with]
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Jesus
Ἰησοῦν (Iēsoun)
Noun - Accusative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

in the middle.
μέσον (meson)
Adjective - Accusative Neuter Singular
Strong's 3319: Middle, in the middle, between, in the midst of. From meta; middle (neuter) noun).


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NT Gospels: John 19:18 Where they crucified him and with him (Jhn Jo Jn)