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Catholic Commentary
The Good Thief and the Promise of Paradise
39One of the criminals who was hanged insulted him, saying, “If you are the Christ, save yourself and us!”40But the other answered, and rebuking him said, “Don’t you even fear God, seeing you are under the same condemnation?41And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.”42He said to Jesus, “Lord, remember me when you come into your Kingdom.”43Jesus said to him, “Assuredly I tell you, today you will be with me in Paradise.”
Luke 23:39–43 recounts Jesus's interaction with two criminals crucified beside him: one mocks him, while the other rebukes his companion, confesses his own guilt, and asks Jesus to remember him in his kingdom. Jesus responds that the repentant criminal will be with him in Paradise that very day, offering salvation through faith rather than miraculous rescue.
Salvation is not earned across a lifetime but seized in a single moment of naked faith — and the other criminal's silence proves mercy must be received, not assumed.
Verse 43 — "Today you will be with me in Paradise" Jesus' response is the hinge of the entire passage. The word "assuredly" (amēn) is Jesus' characteristic formula for a solemn declaration of truth — his own authority, not a citation of Scripture. "Today" (sēmeron) is a Lukan keyword: Luke's Gospel is suffused with the urgency of divine visitation happening now (Luke 4:21; 19:9). Paradise (paradeisos), a Persian loanword meaning a walled garden or royal park, enters Jewish apocalyptic literature as the dwelling place of the righteous after death (2 Esdras 7:36; 2 Corinthians 12:4). Crucially, Jesus does not merely say, "You will be in Paradise" — he says, "You will be with me." The promise is not an address but a Person. The thief asked to be remembered; he receives the presence of Christ himself.
Catholic tradition has long treasured this passage as a luminous icon of several interlocking doctrines.
Salvation and Justification at the Last Moment. The Council of Trent (Session VI, Canon 1) affirmed that justification requires an interior movement of faith, hope, and contrition — all of which Dismas visibly enacts: he fears God (faith), trusts in Christ's kingdom (hope), and acknowledges his guilt without excuse (contrition). St. Augustine notes that Dismas "confessed the Lord when even the disciples had fled," making him a model of grace operating without human merit (Sermo 285). The Catechism of the Catholic Church teaches that God "can give the grace of contrition... up to and including the last moment" (CCC §1465), and this passage is its paradigm case.
The Particular Judgment and the Immediacy of Heaven. Jesus' use of "today" has been a touchstone for the Church's teaching on the Particular Judgment — that each soul is judged immediately at death, prior to the Last Judgment (CCC §1022). Pope Benedict XII's constitution Benedictus Deus (1336) defined that souls fully purified see the divine essence immediately after death. For Dismas, apparently, no further purification was needed — Christ's promise indicates immediate beatitude. This does not negate Purgatory but illustrates that perfect contrition and the direct application of Christ's merits can render a soul ready for immediate communion with God.
Divine Mercy as the Heart of the Gospel. The Church Fathers — Ambrose, Cyril of Alexandria, Theophylact — unanimously read Dismas as the first fruit of the Cross, the first soul won by Christ's sacrifice even as it is being accomplished. St. Ambrose writes in his Exposition of Luke: "He believed that Christ could reign while dying... O great faith, surpassing even that of the Apostles."
A Sacramental Echo. While Dismas received no formal sacrament, Catholic tradition sees his transformation as foreshadowing the sacrament of Penance: acknowledgment of sin, contrition, turning toward Christ, and absolution — here spoken by Christ himself from the Cross.
The exchange between Dismas and Jesus confronts the modern Catholic with two uncomfortable truths and one overwhelming consolation. The first truth: Dismas is not saved by a lifetime of virtue but by a single, naked act of honest faith at the edge of death — which means no one can claim to be beyond mercy's reach. The second truth: the other criminal, dying in identical circumstances, was not saved — which means mercy must be received, not merely assumed. The passage dismantles both scrupulosity ("I have sinned too greatly") and presumption ("God will forgive me regardless"). For Catholics who have been away from the sacraments, who carry long-standing guilt, or who are accompanying a dying loved one, Dismas is not a loophole but an invitation: genuine contrition, honest acknowledgment of wrongdoing, and a simple turning of the heart toward Christ are sufficient. The prayer "Lord, remember me" is one of the shortest and most powerful in all of Scripture — short enough to be prayed in the last breath, deep enough to fill a lifetime of daily conversion.
Commentary
Verse 39 — The Mocking Criminal Luke carefully distinguishes the two criminals from the outset. The first joins the crowd, the soldiers, and the mocking inscription in demanding a sign: "If you are the Christ, save yourself and us!" The conditional "if" echoes the devil's temptations in the wilderness (Luke 4:3, 9), where Satan twice challenges Jesus to prove his identity through self-preservation. This criminal, though suffering the same fate as Christ, remains enclosed in a purely self-interested logic: salvation means escape from death, power means avoiding suffering. His demand is the anti-Gospel — a faith that insists on rescue rather than transformation. Notably, Luke uses the word blasphēmōn (insulting/blaspheming) to describe his speech, placing him morally in league with the religious leaders who mocked Jesus earlier (Luke 22:65).
Verse 40 — The Rebuke: "Don't you even fear God?" The second criminal's response is startling in its clarity. Under the same sentence of death, facing his own execution, he interrupts not to ask for something but to correct his companion. His first instinct is a God-ward one: the fear of God (phobos Theou), a foundational Old Testament virtue (Proverbs 1:7; Psalm 111:10) signifying reverential awe and moral sobriety. The phrase "under the same condemnation" is a remarkable moment of solidarity — he does not distinguish himself from the first thief in terms of guilt, only in terms of response. This is not self-righteousness; it is the beginning of genuine repentance.
Verse 41 — A Confession of Guilt and an Assertion of Innocence This verse is extraordinary in its two movements. First, the repentant criminal confesses his own guilt freely and without excuse: "we indeed justly, for we receive the due reward for our deeds." This is the Tradition's model of perfect contrition — an acknowledgment of sin that is honest, uncoerced, and made without bargaining. He seeks no mitigation. Second — and this is theologically crucial — he defends Jesus: "this man has done nothing wrong." In doing so, he becomes an unlikely witness to Christ's innocence, joining Pilate (Luke 23:4, 14), Herod (Luke 23:15), and the centurion (Luke 23:47) in Luke's carefully constructed testimony to the Just One. The criminal, a condemned man, sees what the high priests could not: that Jesus is morally and legally innocent. He perceives the injustice of the Cross.
Verse 42 — "Lord, remember me when you come into your Kingdom" This single verse constitutes one of the most theologically dense prayers in Scripture. The criminal addresses Jesus as — Lord — a title of divine address in Greek, and one that the early Church used explicitly as an affirmation of divinity (Philippians 2:11). He asks not to be spared from death, not for immediate rescue, but simply to be . "Remember me" () resonates deeply with the Hebrew , God's covenantal remembering — as when God "remembered" Noah (Genesis 8:1), Abraham (Genesis 19:29), and Hannah (1 Samuel 1:19). To ask God to remember is to ask to be held in his saving attention, to remain within the scope of his mercy. Most remarkably, the criminal speaks of Jesus' Kingdom as a future reality that will come death — expressing a faith in the resurrection and in Christ's eschatological reign that surpasses what even the Apostles consistently demonstrate at this point in the narrative.