Gestas And Dismas: Examining the Thieves who Died with Jesus

Who were Gestas and Dismas in the Bible?

These names do not actually appear in the canonical Gospels. The Bible does not name the two men crucified with Jesus, referring to them simply as “thieves” or “criminals”. The names Gestas and Dismas come from later Christian tradition and apocryphal texts.

The Gospels of Matthew and Mark mention two “robbers” crucified with Jesus, one on his right and one on his left. Luke’s account provides more detail, describing how one criminal mocked Jesus Although the other defended him and asked to be remembered in Christ’s kingdom. John’s Gospel mentions the crucifixion of two others with Jesus but provides no further details about them.

Christian tradition, seeking to give identity to these unnamed figures, eventually assigned them the names Gestas and Dismas. Dismas became associated with the penitent thief who recognized Christ’s innocence and divinity, while Gestas was identified as the impenitent thief who joined in mocking Jesus.

This naming and characterization of the thieves reflects the early Church’s tendency to elaborate on the sparse Gospel accounts, filling in details to make the narrative more vivid and relatable. It also serves a theological purpose, presenting two contrasting responses to Christ – rejection and acceptance – at the very moment of his sacrificial death.

I find it fascinating how these brief Gospel mentions evolved into fully developed characters in Christian tradition. It speaks to our human need to flesh out narratives, to find meaning in every detail of sacred stories. I must emphasize that Although these traditions are meaningful, they go beyond what we can definitively claim based on the biblical texts alone.

In our spiritual reflections, Gestas and Dismas can serve as powerful symbols of the choice we all face in our encounter with Christ – to open our hearts to his mercy or to turn away in disbelief. Yet we must approach such extrabiblical traditions with discernment, always rooting ourselves in the Gospel accounts themselves.

Did Dismas go to heaven after being crucified with Jesus?

The question of Dismas’ eternal fate touches on powerful themes of divine mercy, redemption, and the power of faith even in life’s final moments. Although we must be cautious about making definitive claims beyond what Scripture explicitly states, there are strong reasons to believe that the penitent thief – traditionally called Dismas – did which provides the most detailed account of the interaction between Jesus and the penitent thief. In Luke 23:39-43, we read of this criminal’s remarkable conversion. While one thief mocks Jesus, this man rebukes his fellow criminal, acknowledges his own guilt, recognizes Jesus’ innocence, and then makes a humble request: “Jesus, remember me when you come into your kingdom.” Christ’s response is immediate and astonishing: “Truly I tell you, today you will be with me in paradise.”

This exchange beautifully illustrates the boundless nature of God’s mercy and the power of sincere repentance. In his final hours, this man demonstrates true contrition and a powerful faith in Christ’s divine identity and saving power. Jesus’ promise of immediate entry into paradise affirms the efficacy of this deathbed conversion.

Psychologically this account resonates deeply with our understanding of human nature. Even in our darkest moments, the capacity for moral awakening and spiritual transformation remains. The penitent thief’s ability to recognize his own sinfulness and Christ’s righteousness, even in the midst of excruciating physical and emotional anguish, speaks to the resilience of the human spirit and the illuminating power of divine grace.

Historically, the early Church found great hope and meaning in this account. It became a powerful illustration of Christ’s mission to seek and save the lost, demonstrating that no one is beyond the reach of God’s forgiveness if they turn to Him with sincere faith.

But we must be mindful not to extrapolate too much from this single account. While it offers great hope, it does not negate the importance of a life lived in faith and obedience to God. Rather, it highlights the primacy of God’s grace and the genuine conversion of heart over mere external religiosity.

Although we cannot speak with absolute certainty about matters of eternal destiny, Christ’s clear promise to the penitent thief gives us strong reason to believe that this man, traditionally known as Dismas, did as we contemplate the powerful scene of Calvary, we are drawn to the words exchanged between our Lord and the two men crucified alongside him. These brief interactions, recorded in the Gospels, offer a window into the human drama unfolding amidst the cosmic event of our salvation.

Let us first acknowledge that the Gospels do not use the names Gestas and Dismas. These names come from later tradition. The biblical accounts refer simply to two “thieves” or “criminals.” With that understanding, let us examine what Scripture tells us about their words to Jesus.

The Gospel of Luke provides the most detailed account of this dialogue. In Luke 23:39-43, we read that one of the criminals crucified with Jesus hurled insults at him, saying, “Aren’t you the Messiah? Save yourself and us!” This man, later tradition would call Gestas, echoes the mockery of the crowds and religious leaders. His words reveal a heart hardened by bitterness, unable to see beyond his own suffering to recognize the divine mystery unfolding before him.

In contrast, the other criminal – whom tradition would name Dismas – rebukes his fellow sufferer. He says, “Don’t you fear God, since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” Then, turning to Jesus, he utters those beautiful words of faith: “Jesus, remember me when you come into your kingdom.”

The Gospels of Matthew and Mark mention that both criminals initially joined in mocking Jesus, suggesting a change of heart in one of them as the crucifixion progressed. This psychological shift is profoundly human – a movement from despair and anger to humility and faith.

I am struck by the contrasting responses of these two men facing death. One remains trapped in cynicism and despair, lashing out at the very source of hope before him. The other undergoes a powerful transformation, moving from mockery to sincere repentance and faith. This illustrates how crisis can either harden our hearts or open them to grace, depending on our response.

Historically, these contrasting reactions have been seen as representing the two paths open to all humanity in our encounter with Christ – rejection or acceptance. The words of the penitent thief have been particularly treasured by the Church as a model of sincere contrition and absolute trust in God’s mercy.

In our own lives, we may find ourselves echoing the words of both these men at different times. In our suffering, we may be tempted to lash out at God, demanding that He prove Himself by removing our pain. Yet, by God’s grace, we can also find the humility to recognize our own sinfulness, Christ’s perfect innocence, and our deep need for His mercy.

Why were Gestas and Dismas crucified alongside Jesus?

Crucifixion was reserved by the Romans for the most serious offenses, particularly those seen as threats to imperial order. It was a public spectacle designed to deter others from similar crimes. The fact that these men were sentenced to crucifixion indicates that their offenses were considered grave by the Roman authorities.

Historically we must consider the political and social context of first-century Judea. It was a time of great tension between the Jewish population and their Roman occupiers. Banditry and insurrection were not uncommon. Some scholars have suggested that these “thieves” may have been involved in anti-Roman activities, perhaps even associated with zealot movements.

The decision to crucify Jesus between these two criminals likely served multiple purposes for the Roman authorities. Practically, it may have been a matter of efficiency – carrying out multiple executions at once. Symbolically, it associated Jesus with other lawbreakers in the public eye, reinforcing the charges against him as a threat to Roman order.

Psychologically this arrangement also created a powerful contrast. Jesus, the innocent Son of God, was placed between two guilty men, embodying His mission to save sinners and foreshadowing His role as mediator between God and humanity.

For us as Christians, the presence of these criminals at the crucifixion takes on powerful theological significance. It fulfills the prophecy of Isaiah 53:12 that the Messiah would be “numbered with the transgressors.” It also provides the setting for one of the most moving demonstrations of Christ’s mercy – His promise of paradise to the penitent thief.

In our own spiritual journeys, we can see ourselves reflected in these unnamed men. Like them, we are sinners in need of redemption. We face the same choice they did – to harden our hearts against Christ or to turn to Him in faith and repentance, even in our darkest moments.

What is the meaning of the names Gestas and Dismas?

The name Dismas, traditionally associated with the penitent thief, is thought to derive from a Greek word meaning “sunset” or “death.” Some scholars suggest it may be related to the Greek “dysme,” meaning “sinking” or “setting sun.” This etymology is poignant, as it evokes the idea of a life ending just as it turns towards the light of Christ.

Gestas, the name given to the impenitent thief, is less clear in its origins. Some link it to the Latin “gestare,” meaning “to bear” or “to carry,” perhaps in reference to the cross he bore. Others suggest it may be a corruption of the name “Gesmas” or “Gismas,” found in some apocryphal texts.

These etymologies are speculative. The names themselves likely emerged through oral tradition and apocryphal writings rather than from historical records or biblical sources.

Psychologically the act of naming these anonymous figures reflects our human need to personalize and concretize abstract concepts. By giving names and backstories to the thieves, early Christians made the Gospel narrative more vivid and relatable. It allowed them to engage more deeply with the themes of repentance, divine mercy, and the universal human choice between acceptance or rejection of Christ.

Historically, the development of these names and the legends surrounding them illustrates the process by which early Christian communities expanded upon the Gospel narratives. This practice, while pious in intent, sometimes blurred the line between scriptural truth and popular tradition.

As a spiritual exercise, reflecting on the meanings attributed to these names can be fruitful. “Dismas,” with its connotations of sunset, reminds us that it’s never too late to turn to Christ. Even at the end of life, the light of God’s mercy remains available to those who seek it with sincere hearts. “Gestas,” if we consider the “bearing” interpretation, might prompt us to reflect on what burdens we carry and whether we allow them to harden our hearts or turn us towards God’s grace.

But we must approach such extrabiblical traditions with discernment. While they can enrich our spiritual reflection, we should be cautious about elevating them to the level of scriptural truth. The essential message lies not in the names themselves in the reality they represent – the universal human choice to accept or reject God’s offer of salvation in Christ.

In our own lives, we are called to see beyond names and labels to the deeper spiritual realities they represent. Like Dismas and Gestas, each of us faces the choice to open our hearts to Christ’s transforming love or to remain closed in our own self-sufficiency. May we, like the penitent thief, always turn towards the light of Christ, even in our darkest moments.

What does the Bible say about the thieves crucified with Jesus?

The Evangelists Matthew and Mark tell us that two “rebels” or “bandits” were crucified with Jesus, one on His right and one on His left (Matthew 27:38, Mark 15:27). Luke’s account offers more detail, describing how one of the criminals hurled insults at Jesus, Although the other rebuked him and asked Jesus to remember him (Luke 23:39-43). (Galadari, 2011)

In this moment, we see a powerful contrast – one man hardening his heart even in his final hours, the other opening himself to grace and redemption. I am struck by how these two responses mirror the human condition. In our darkest moments, we too face a choice – to turn inward in bitterness or outward in hope.

John’s Gospel does not name or describe the thieves notes their presence and mentions that the soldiers broke their legs to hasten their deaths, while Jesus was already dead (John 19:32-33). This seemingly small detail reminds us of the very real, physical suffering endured by all on that hill.

While later tradition would name these men Dismas and Gestas, the Scriptures do not provide their names. Yet in their anonymity, perhaps we can see ourselves more clearly – for are we not all sinners in need of mercy? Are we not all called to make that same choice, even in our final moments – to open our hearts to Christ’s forgiveness?

Which of the thieves went to heaven according to Scripture?

According to Scripture, it is the thief traditionally known as Dismas who is promised paradise by Jesus. Let us recall the scene: This man, crucified for his crimes, recognizes the innocence and divinity of Christ. In a moment of powerful faith, he turns to Jesus and says, “Jesus, remember me when you come into your kingdom” (Luke 23:42). (Galadari, 2011)

Our Lord’s response is immediate and filled with compassion: “Truly I tell you, today you will be with me in paradise” (Luke 23:43). In these words, we see the fulfillment of Christ’s mission – to seek and save the lost, to offer redemption even to those society had condemned.

I am struck by how this account challenges the religious assumptions of Jesus’ time. Many believed that salvation was earned through a lifetime of righteous deeds. Yet here, we see grace freely given in response to faith and repentance.

Psychologically this interaction reveals the transformative power of acknowledging one’s faults and placing one’s trust in God. In his final moments, this thief experiences a powerful shift in perspective – from self-justification to humble recognition of his need for mercy.

The Scriptures do not explicitly state what happened to the other thief. While tradition has often assumed his damnation, we must be cautious about making definitive judgments. God’s mercy is vast, and the inner workings of the human heart in its final moments are known only to Him.

What we can say with certainty is that Scripture presents us with a powerful image of salvation offered and accepted even at the eleventh hour. This should fill us with hope and challenge us to never give up on anyone, for as long as there is life, there is the possibility of turning to God.

What did the Church Fathers teach about Gestas and Dismas?

The names Gestas and Dismas do not appear in Scripture rather emerge in later tradition. The earliest known use of these names is found in the apocryphal Gospel of Nicodemus, also known as the Acts of Pilate, likely composed in the 4th century. (Zatta, 2005, pp. 306–338)

Many Church Fathers saw in the two thieves a representation of humanity’s choice between faith and unbelief. St. Augustine, in his Tractates on the Gospel of John, writes: “The cross itself, if you mark it well, was a judgment-seat: for the Judge being set in the midst, the one who believed was delivered, the other who mocked was condemned.” Here, Augustine draws a parallel between the thieves and the final judgment.

St. John Chrysostom, in his homilies, emphasizes the swiftness of the penitent thief’s conversion, seeing in it a model of perfect repentance. He marvels at how this man, in the midst of his suffering, was able to recognize Christ’s kingship and divinity.

Psychologically we might see in these interpretations a recognition of the human capacity for change and the power of faith to transform even in life’s darkest moments. The Fathers understood that these Gospel accounts spoke to the deepest needs of the human heart – for mercy, for belonging, for meaning in suffering.

It is worth noting that while later tradition often portrayed Gestas as obstinately unrepentant, the early Fathers generally focused more on the positive example of Dismas. Their aim was not to condemn to inspire hope and encourage repentance among the faithful.

I must caution against reading too much into extra-biblical details about these figures. The Church Fathers, in their reflections, were more concerned with spiritual truths than historical specifics. Their teachings on Gestas and Dismas serve primarily to illuminate the Gospel message of God’s mercy and the call to repentance.

Are there any Bible verses that mention Dismas and Gestas by name?

The Gospels, in their inspired wisdom, do not provide names for the two men crucified alongside Jesus. Matthew and Mark refer to them as “rebels” or “bandits” (Matthew 27:38, Mark 15:27). Luke’s account, which provides the most detail about their interactions with Jesus, simply calls them “criminals” (Luke 23:32-33, 39-43). John’s Gospel mentions their presence but does not describe them (John 19:18, 32-33). (Galadari, 2011)

I find it fascinating to trace how these unnamed figures from the Gospels acquired names in later tradition. The names Dismas and Gestas first appear in non-canonical texts, particularly the Gospel of Nicodemus, also known as the Acts of Pilate, which likely dates to the 4th century. (Zatta, 2005, pp. 306–338)

Psychologically we might reflect on why there has been such a persistent desire to name these men. Perhaps it speaks to our human need to make abstract figures more concrete, to see ourselves in the stories we hold sacred. In naming the thieves, tradition has made them more relatable, more human.

But we must be cautious not to elevate extra-biblical tradition to the level of Scripture. The inspired authors of the Gospels, under the guidance of the Holy Spirit, chose not to provide these names. In this anonymity, perhaps there is a powerful theological point – that these figures represent all of humanity in our need for redemption.

Although the names Dismas and Gestas are not found in the Bible, the powerful encounter between Jesus and the repentant thief is recorded in Luke’s Gospel. This passage (Luke 23:39-43) has been a source of hope and reflection for Christians throughout the ages, reminding us of Christ’s mercy even in His own suffering.

What happened to the bodies of the thieves after the crucifixion?

The Gospel of John tells us that the Jewish leaders asked Pilate to have the legs of those crucified broken and the bodies taken down, as they did not want the bodies left on the crosses during the Sabbath (John 19:31-33). This passage informs us that the soldiers broke the legs of the two men crucified with Jesus when they came to Jesus, they found Him already dead. (Galadari, 2011)

I must note that this practice of breaking the legs, known as crurifragium, was a common Roman method to hasten death on the cross. The fact that this was done to the thieves suggests that they were still alive some time after Jesus had died.

Psychologically we might reflect on the added suffering this action would have caused not only to the thieves but to any of their loved ones who may have been present. The crucifixion was designed not just to execute to humiliate and serve as a deterrent to others. The treatment of the bodies was part of this cruel spectacle.

Jewish law, as outlined in Deuteronomy 21:22-23, required that the body of an executed criminal not be left exposed overnight. This aligns with the Gospel account of Joseph of Arimathea asking for Jesus’ body to bury it before sundown. It is reasonable to assume that the bodies of the thieves would have been treated similarly, though perhaps with less ceremony.

Most likely, the bodies of the thieves would have been taken down and buried in common graves for executed criminals. Unlike Jesus, whose followers provided an honorable burial, these men probably received no special treatment in death.

As we consider these harsh realities, let us be moved to greater compassion for all who suffer injustice and cruelty in our world today. Let us also be reminded that in God’s eyes, every life has dignity, even those society may deem unworthy. The repentant thief’s encounter with Christ shows us that it is never too late for mercy and redemption.

In the end, while historical details may be sparse, the spiritual truth remains: in life and in death, we are in God’s hands. May this reflection deepen our trust in His mercy and strengthen our commitment to uphold the dignity of every human life.