Then said Jesus, Father, forgive them; for they know not what they do.¹

Who is “They?”

Joseph Smith changed this verse to: “Then said Jesus, Father, forgive them; for they know not what they do (meaning the soldiers who crucified Him).”² This is the usual teaching regarding the verse among Christian denominations. But there are things in the overall context that make me wonder — other, older voices have claimed that this intended a larger perspective. Some takes:

Roman soldiers — those who were unaware
Enemies³ — specifically those initiating and supporting the crucifixion
Both Romans and Jews
Any future persecutor of the church⁴
All of Humanity

The first three of these — most especially 2, enemies — are found in the earliest Christian texts. A few examples are placed at the end of this post under, “Ancient Voices.”

The shift in focus for them being enemies to them being soldiers appears to have happened in about 250 CE.⁵ Then in the 4th Century this becomes the dominant interpretation / consensus. This is approximately the time frame when Christians begin to primarily blame the Jews for Christ’s death and thus turn eyes away from Rome. This representation became part of the liturgy for Luke 23:34 and remained mostly unchallenged until the 19th century.

Another Context

While preparing to teach a lesson on forgiving, I was nudged to take a look at the geography of Jerusalem. Assuming Jesus was placed on Golgotha so that He and the inscription above Him could be seen from the city, He would have faced east. With that in mind, Based on what I could find, the following features would stand out:

Golgotha is a hill on the west-northwest side of the ancient city, just outside the city’s outer wall.
The uppermost part of the city would be to His left.
Herod’s palace would be to His right.
Most of Jerusalem was right there, before Him.
He would be looking pretty much straight on at the western wall (the wailing wall) of the temple, on the opposite side of the Tyropoeon Valley.
Above it He would be looking almost level at the inner wall, the courtyards, and the back-side of the temple. The temple faced east.
Beyond and above the temple opposite the Kidron Valley, He would have seen the Mount of Olives and the Garden of Gethsemane.
While speculating, we can presume that His memory of times past and future would have similarly been before Him.
Somewhere nearby we have the two malefactors, soldiers, rulers/priests, and disciples (including Mary His mother, her sister, John, John’s mother, Mary the mother of the “lesser James,” and Mary Magdalene — and probably others).
With all that in view, we hear His voice, “Father, forgive them, they know not what they do.”

In that same Gethsemane, He redeemed all mankind⁶ from spiritual death. That is, ALL mankind who would accept the gift.

A Related Context

…I say unto you, that ye ought to forgive one another; for he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin. I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men.⁷

Here we see, again, universality.

Further Context

The idea that we are to follow Jesus might be translated into the idea that our forgiving all mankind is a lesser parallel to His atonement in behalf of all mankind. It would be a mandatory requirement for following His example.⁸ This needs be tempered in one important way: Christ’s infinite atonement⁹ extends to all who chose to receive it.

Our just Judge declares, ‘I will forgive whom I will forgive.’ I don’t think this is arbitrary or by fiat. Instead, Jesus abides and abides by eternal laws. Jesus forgives those who through repentance¹⁰ fulfill the law of mercy — and the law of justice certainly can’t rob that¹¹ — for their claim on mercy is absolute.¹² But for the unrepentant, the law of mercy is held in abeyance, rendered powerless to intervene. In that state, the law of justice bears down with full force for justice cannot be robbed.¹³

If Christ offers redemption to all, the idea of “Father, forgive them…” applies to all, mitigated only by our agency, which has the final say.

But Jesus is not just forgiving, He is interceding. Should we, in our lower, parallel path, be doing the same? Not just forgiving, but praying in behalf of our enemies. Does that sound familiar?

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.¹⁴

Therefore What?

With all due respect to Joseph, I think I lean in the direction that Jesus saw and spoke to more than the Roman soldiers, to more than His enemies, to more than a city, and to more than the only nation that would crucify their God.¹⁵ With the garden in the distance, it would be difficult to presume that He was not aware of all that had transpired therein.

There is another possibility. Was Jesus interceding in behalf of all, or of all the ignorant — those who act without knowledge of the laws?¹⁶ If we all have some degree of ignorance, then are we not back to Him interceding for all?¹⁷

I prefer to think that Jesus was interceding with the Father in behalf of all He saw — and that He saw all. The rest is up to us: to obtain the full measure of mercy — mercy obtainable only through the law of repentance — we must forgive all, and fulfill all else that the law of repentance requires.

Ancient Voices

Simply as a point of interest, I found little in these earliest voices that would indicate that Jesus words were focused only upon the soldiers. Without attempting to classify these into the above categories, here are a few.

Wherefore Paul exhorts as follows: “The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves.” Do not seek to avenge yourselves on those that injure you, for says [the Scripture], “If I have returned evil to those who returned evil to me.” Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, “who, when He was reviled, reviled not again;” when He was crucified, He answered not; “when He suffered, He threatened not;” but prayed for His enemies, “Father, forgive them; they know not what they do.” If any one, the more he is injured, displays the more patience, blessed is he. (ANF 1: Ignatius—Ephesians 1 Ch. 10 ¶1)

“Father, forgive them, for they know not what they do,” the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, “Love your enemies, and pray for those that hate you,” Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death.
(ANF 1: Irenæus—Against Heresies—Book III Ch. 18 ¶5)

[As part of a comparison between Jesus and Moses, Archelaus writes:] There, Moses prayed that Pharaoh and his people might be spared the plagues; and here, our Lord Jesus prayed that the Pharisees might be pardoned, when He said, “Father, forgive them, for they know not what they do.”
(ANF 6: Archelaus—Acts of the Disputation ¶53)

Wherefore, in short, the Master Himself, when He was being led to the cross by those who knew Him not, prayed the Father for His murderers, and said, Father, forgive their sin, for they know not what they do!’ The disciples also, in imitation of the Master, even when themselves were suffering, in like manner prayed for their murderers. But if we are taught to pray even for our murderers and persecutors, how ought we not to bear the persecutions of parents and relations, and to pray for their conversion?
(ANF 8: Pseudo-Clementine—Recognitions Book 6 Ch. 5 ¶1)

For first, not forgetting on the Cross His own character, and manifesting forth His patience to us, and giving us an example of love to our enemies; as He saw them raging round Him, who had known their disease, seeing He was the Physician, who had known the frenzy by which they had become infatuated, He said at once to the Father, “Father, forgive them; for they know not what they do.” Now suppose ye that those Jews were not malignant, cruel, bloody, turbulent, and enemies of the Son of God? Suppose ye that that cry, “Father, forgive them, for they know not what they do,” was ineffectual and in vain? He saw them all, but He knew amongst them those that should one day be His. (NPNF¹ 6: Selected Lessons Ch. 30 ¶7)

This the Lord exhibited in Himself, who died for all, praying for them by whom He was crucified, and saying, “Father, forgive them, for they know not what they do.” …Disciples who came after Him have done this. Men were stoning Stephen, and he knelt down and said, “Lord, lay not this sin to their charge.” He loved them that were killing Him; since for them also he was dying. Hear also the Apostle Paul: “And I myself,” saith he, “will be spent for your souls.” (NPNF¹ 7: Ten Homilies on John 1 Prologue Ch. 5 ¶5)

The Lord therefore was seeing in the city iniquity and contradiction, and was stretching forth His hands to a people unbelieving and contradicting: and nevertheless waiting for these same, He was saying, “Father, forgive them, for they know not what they do.” Even now indeed there rage the remnant of that city, even now they contradict. From the brows of all men now He is stretching forth hands to the remnant unbelieving and contradicting. (NPNF¹ 8—Expositions on Psalms Ch. 55 ¶11)

Who said upon the Cross itself, “Father, forgive them, for they know not what they do.” (Luke xxiii. 34.) Thou art the servant of Him Who healed him that smote Him, Who upon the Cross itself crowned the man who had scorned Him. And what can equal this? For both the robbers at first scorned Him.
(NPNF¹ 11—On Romans Ch. 21 ¶21)

And what again, tell me, did Paul? did he not ask even to be accursed in their stead? (Rom. ix. 3.) But the great pattern we must of necessity derive from the Lord, for thus doth He also Himself, where He saith, “For He maketh His sun to rise on the evil and the good,” (Matt. v. 45.) adducing the example from His Father; but we from Christ Himself. He came unto them, in His Incarnation, I mean, He became a servant for their sakes, “He humbled Himself, He emptied Himself, He took the form of a servant.” (Philip. ii. 7, 8.) And when He came unto them, He went not Himself aside “into any way of the Gentiles,” (Matt. x. 5.) and gave the same charge to His disciples, and not only so, but “He went about healing all manner of disease, and all manner of sickness.” (Matt. iv. 23.) And what then? All the rest indeed were astonished, and marvelled, and said, “Whence, then, hath this man all these things?” (Matt. xiii. 56.) But these, the objects of His beneficence, these said, “He hath a devil,” (John x. 20.) and “blasphemeth,” (John x. 36.) and “is mad,” and is a “deceiver,” (John vii. 12, and Matt. xxvii. 63.) Did He therefore cast them away? No, in no wise, but when He heard these sayings, He even yet more signally bestowed His benefits upon them, and went straightway to them that were about to crucify Him, to the intent that He might but only save them. And after He was crucified, what were His words? “Father, forgive them, for they know not what they do.” (Luke xxiii. 34.) Both cruelly treated before this, and cruelly treated after this, even to the very latest breath, for them He did every thing, in their behalf He prayed. Yea, and after the Cross itself, what did He not do for their sakes? Did He not send Apostles? Did He not work miracles? Did He not shake the whole world?

Thus is it we ought to love our enemies, thus to imitate Christ. Thus did Paul. Stoned, suffering unnumbered cruelties, yet did he all things for their good. Hear his own words. “My heart’s desire and my supplication to God is for them that they may be saved.” (Rom. x. 1, 2.) And again; “For I bear them witness that they have a zeal for God.” And again; “If thou, being a wild olive tree wast grafted in, how much more shall these be grafted into their own olive tree?” (Rom. xi. 24.) How tender, thinkest thou, must be the affection from which these expressions proceed, how vast the benevolence? it is impossible to express it, impossible.

Thus is it we ought to love our enemies. This is to love God, Who hath enjoined it, Who hath given it as His law. To imitate Him is to love our enemy. (NPNF¹ 13—On Galations (i.e., Galatians) and Ephesians Homilies on Ephesians Ch. 7 ¶42–44)

Footnotes:

1
Luke 23:34
2
Luke. 23:34 JST
3
It is difficult to make a case that these teachings about forgiving one’s enemies would imply not forgiving those who are not enemies.
4
Generally referencing: If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame. (Hebrews 6:6)
5
Origen
6
Herein, we mean all, without exception: unqualified in time (eternity) or space (geography; worlds).
7
D&C 64:9–10
8
And now, my beloved brethren, I know by this that unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved. (2 Nephi 31:16)
9
Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. (2 Nephi 9:7)
10
Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more. (D&C 58:42)
11
:- )
12
And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil. (Alma 41:6–7).
13
For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God. (Alma 42:24–25)
14
Matthew 5:43–48
15
[Christ will] come among the Jews, among those who are the more wicked part of the world; and they shall crucify Him—for thus it behooveth our God, and there is none other nation on earth that would crucify their God. For should the mighty miracles be wrought among other nations they would repent, and know that He be their God. But because of priestcrafts and iniquities, they at Jerusalem will stiffen their necks against Him, that He be crucified. (2 Nephi 10:3–5).
Note: it would be absurd to think that this included ALL who were there in Jerusalem or Israel at the time.
16
For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent (Moroni 8:22)
17
We will not pursue here the implications of the nature of knowledge — ignorance and how that translates to culpability — innocence. Fortunately, we have a righteous Judge to untangle that.

Forgive Them — Part 1

Then said Jesus, Father, forgive them; for they know not what they do.¹

Who is “They?”

Another Context

A Related Context

Further Context

Therefore What?

Ancient Voices

Footnotes:

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Then said Jesus, Father, forgive them; for they know not what they do.1Luke 23:34

Who is “They?”

Another Context

A Related Context

Further Context

Therefore What?

Ancient Voices

Footnotes:

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Then said Jesus, Father, forgive them; for they know not what they do.¹