God Dies for Us
Bothwell & Clachan
November 25, 2007-11-22
Message Series: Luke’s Picture of Jesus
Introduction
Today is the last Sunday before Advent. Advent is the New Year’s of the Church. Even though on our calendar this is only the end of November, it really is the end of the Church’s Year.
Next week, with the arrival of Advent, we start over again preparing for the baby born in the manger.
If we look back over the last few months, we have spent much of the last half of this past year in our series “Luke’s Picture of Jesus.” During that time we have heard Luke's favorite theme. He stresses that through Jesus’ life the ready and generous, loving graciousness of God is shown repeatedly. So in recent Sundays we studied the story of the healing of 10 lepers, an act of God's love and grace. We have watched as Jesus, like the promised shepherd of Ezekiel, came searching for the lost and hiding Zacchaeus. We have overheard the prayers of the Pharisee and the Publican as they prayed in Jesus' parable, all the while being reminded of our own need to trust in God's grace. None of us can forget Jesus' words just before the beginning of today's lesson: "Father, forgive them, for they know not what they do." The ever-present grace of God is one of Luke's gospel themes.
From the parables of the waiting father and the "good" Samaritan, and now from the story of the penitent thief on the cross, all of which are reported only by Luke, we have heard straight up the good news of Jesus, God with us, Emmanuel, the Christ, the Messiah, the Chosen One. Gentile and Jew, sinner and saint, young and old, it makes no difference. The full blessings of forgiveness here and hereafter are available to all who repent. These themes and promises reached their height this morning as we even heard that the love of God reaches out for all, even to those who would arrange the crucifixion and taunt its victim. "Father, forgive them...." – based on material from Theodore F. Schneider, Until the King Comes, CSS Publishing Company, 1-55673-316-X
“Skull Hill” Luke 23:33
Have you ever noticed that over one-fifth of the Gospels deal with the 24 hrs between the Last Supper and the burial of Jesus? No other day in the Bible is told in such detail. If the rest of Jesus life had been told in such detail it would have taken 180 volumes as big as the whole Bible to tell the story. Even so, the account we have is much simpler and more condensed than a newspaper story or magazine article. Here Luke simply tells us they arrived at the place called “the Skull.” It was just a few hundred metres from Pilate’s judgment hall. Did you know that the word “Calvary” is just the Latin word for “skull”? But it doesn’t sound very musical. Can you imagine someone singing “I believe in a Hill called Mt. Skull?” No?
None of the Gospel accounts provides any description of the actual crucifixion of Jesus.[1] The restraint of Scripture in describing the crucifixion is noteworthy. There is no lingering over the terrible details. There is just the simple statement, “there they crucified Him.”[2]
The question is always asked: What if Jesus had refused? If Jesus had come down from the cross, He would not have been the Christ. He would not have fulfilled all of Isaiah 53 which speaks of His death. “He was taken from prison and from judgment: and who shall declare his generation? For he was cut off out of the land of the living: for the transgression of my people was he stricken” (Isa. 53:8). He suffered that we might be comforted. He was rejected that we might be accepted. He was separated from God the Father so that we might be forever with God. He bore the shame of our sin and suffered that shameful death in front of people that we might be rid of sin and shame forever. He was crucified without clothes in front of men and women, angels and demons, that we might be given the clothing of righteousness which we will wear before all people and angels. This is an exchange. Yes, he rally hung there, making all these exchanges possible. It is only because God stayed on the cross, that we can be healed of sin, the awful plague of mankind.[3]
Forgive them, for they do not know. Luke 23:34
Luke describes the scene very briefly but makes sure to include an attendance roster of those involved including the reactions of those in the crowd, and that of the officials and the soldiers. It is only here in Luke’s Gospel do we discover right from the beginning that there were two criminals being crucified with Jesus. Someone has suggested that the third cross had been originally reserved for the notorious revolutionary, Barabbus.
After being crucified between these two criminals (cf. Is. 53:9, 12), while he was suffering, Jesus’ first recorded words in this gospel were a prayer for forgiveness for his executioners.[4] Jesus does not need to confess any sins of his own, because there were none to be confessed. Instead we see the contrast between Jesus’ concern for his executioners and their disregard of him (in our reading he prays for them, but they are throwing dice to see who will get which portion of his clothing).[5] But the actual scope of Jesus’ prayer reaches to all who had a hand in putting him where he was upon the cross. [6] The possibility of forgiveness forms a recurring theme and a central part of Luke’s understanding of the gospel.[7]
Jesus Between The Two “Dueling Desperados”
But the core of Luke’s version of the crucifixion is the contrast between the two criminals and their reactions to Jesus. Here at the cross we see both of these men literally hanging equally close to Jesus, each having the same perspective of Jesus, and the same perspective as Jesus. These two thieves had been arrested for the same crime, tried for the same crime, condemned for the same crime, and were dying for the same crime. Both Matthew and Mark tell us that in the beginning both of the thieves had ridiculed the Lord Jesus in the same way.[8] But during the six hours that they were on the cross, and especially during the last three hours, one was to come to an entirely different decision about Jesus.
This thief saw that something unusual was taking place. Perhaps it was Jesus’ statement of forgiveness that finally got to him. He certainly knew the difference between those who had sinned and deserved to die and the One who did not.[9] He recognized that this One dying on the cross was not dying for Himself but for another. Although he knew Barabbus should have been on that cross, he also seemed to realize that Jesus was dying for him. He recognized that this was a transaction, or a contract arrangement, or a deal between God and the Man on the cross, and yet the Man on the cross was God. Then he turned to Him in faith.[10]
So what was the difference between these two criminals? Outwardly there didn’t appear to bet any differences—both were thieves, perhaps even revolutionary terrorists. The difference lies in the fact that one of them chose to believe that Jesus really was his Lord and King and one did not.[11]
“His Great Faith Resulted in Three Things”
1. He Confessed
-Don’t you even fear God? Luke 23:40
“I’m afraid to face God alone.”
-We are punished justly. Luke 23:41
“I’m guilty. We are both guilty. We deserve to be punished.” It took courage for this thief to defy the influence of his friend, the mockery of the crowd, the mockery of the sign hanging over Jesus’ head, and it took faith for him to trust a dying King! When you consider all that he had to overcome, the faith of this thief is astounding.[12]
2. He Acknowledged Who Jesus Was
-This man has done nothing wrong.
“Jesus is NOT dying for his own sins.”
-Jesus, remember me when you come into your kingdom.[13] Luke 23:42
“Jesus truly is a King.”
“There is no more hope for this earthly life.”
“My only hope is if Jesus ‘remembers’ me” in the next one.”
Luke wanted us to have no doubt that even though Jesus was crucified between these two criminals, he was innocent. His death was an unjust one. Yet that very death is what saves us.[14] And this believing criminal makes the connection. “He saw the “Light” He “got it.” He believed that death would not be the end of everything for him and that beyond death was Jesus’ kingdom. Such faith was remarkable. In the coming Christmas story Herod won’t get it. Here in the Easter story, Judas, one of Jesus’ own disciples who lived with him for three years, also doesn’t get it. Yet the dying thief believed that Jesus would rise from the dead and would eventually reign over the world. [15]
3. He was Promised Paradise
“Verily, Verily; Amen, Amen; “For sure, for sure” - “I tell you the truth,” says Jesus. Luke 23:43
The thief receives much more than he asked for.[16] This is the “good news” or the “gospel” of Jesus. That very day this thief who was not fit to live on earth, according to the Roman government, went to be with the Lord. This man was a bad thief, not a good one, but because of his faith in the Son of God as his Saviour he became a saved thief. This man had faith to believe that the Lord Jesus was coming into a kingdom, and it would come after His death! Obviously, this thief had come a long way theologically while hanging on that cross.
The man was saved wholly by grace; it was the loving gift of God (Eph. 2:8–9). He did not deserve it and he could not earn it. He did not have time to be baptized or to join a Church. He didn’t even have any more time in which to do one or two good deeds. But his salvation was personal and secure, guaranteed by the word of Jesus Christ. The man had hoped for some kind of help in the future, but Jesus gave him forgiveness that very day, and he died and went with Jesus to paradise (2 Cor. 12:1-4).[17]
“Paradise Gained”
The term “paradise” is only used three times in the NT. It is borrowed from an old Persian word meaning “an enclosed space, pleasure ground or walled garden.” It was then natural for people to associate it with the Garden of Eden (Gen. 2:8). It eventually came to refer to the abode of God’s people in the age to come.[18] In the original Persian context, when a King wished to do one of his subjects a very special honour he made him a companion of the garden, and he was chosen to walk in the garden with the King. Jesus is the one who has the kingly right to open the gates of paradise to those who come into fellowship with him. It was more than immortality that Jesus promised the penitent thief. He promised him the honoured place of a companion of the garden in the courts of heaven. The criminal who sued for mercy would be there with Jesus![19]
“Conclusion”
At the beginning we asked the question “What if Jesus had refused?” There can be no doubt that Jesus could have done just that. But the believing criminal was able to be saved before his death precisely because Jesus did not try to save himself by coming down off of the cross.[20] Jesus’ cross is intimately involved in his being able to “seek and to save what was lost” (Luke 19:10) and to forgive sins (Luke 5:20-26; Luke 7:36-50; Acts 10:39-43); in this account he is able to save even the “most lost.” All of these characters that we have dealt with over the last few weeks and months, the tax collectors, prostitutes, the poor, the blind, and now today, and yes, even a criminal being executed for his crimes, are able in the eleventh hour to find in Jesus an all-sufficient Savior. The least and the last, all who are helpless and without hope, can turn to Jesus and find life everlasting. The last have truly become first.[21]
But we should also note that this is a bittersweet conclusion. This man had no more opportunity to witness to his family and friends, or even his fellow criminals. It was not that long ago that many Christian youth were singing along to Carolyn Arends as she sang “Seize the Day,” Carpe Diem. This fellow who came to Jesus at the last moment of his life had no chance to seize any opportunities for Jesus. Contrast him with Paul, the Apostle. Paul had even consented to the murder of Christians like the Disciple Stephen, yet when he saw the light on his trip to Damascus, was then able to become a great missionary. As well as those back then who benefited from Paul’s witness, we too still benefit from reading his many letters. Are we seizing every chance, not only to just believe in, but also to serve Jesus our Lord and King?
Next week as we enjoy the beginning of the Advent Season, perhaps one of our goals should be to constantly remind ourselves that the Jesus whose coming we are preparing for is already reigning at God’s right hand. Already, today, he is Lord and King[22] because of that day so long ago, that day at “Skull Hill” when God died for us. Let’s use the Hymn at #77 “Rejoice the Lord is King” to help us begin that reflection.
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[1]John Nolland, vol. 35C, Word Biblical Commentary: Luke 18:35-24:53, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 1145.
[2]William MacDonald and Arthur Farstad, Believer's Bible Commentary: Old and New Testaments (Nashville: Thomas Nelson, 1997, c1995), Lk 23:33.
[3]J. Vernon McGee, Thru the Bible Commentary, Based on the Thru the Bible Radio Program., electronic ed. (Nashville: Thomas Nelson, 1997, c1981), 4:353.
cf. compare
[4]D. A. Carson, New Bible Commentary: 21st Century Edition, Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970., 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994), Lk 23:26.
[5]John Nolland, vol. 35C, Word Biblical Commentary: Luke 18:35-24:53, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 1149.
[6]John Nolland, vol. 35C, Word Biblical Commentary: Luke 18:35-24:53, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 1146.
[7]John Nolland, vol. 35C, Word Biblical Commentary: Luke 18:35-24:53, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 1148.
[8]Jon Courson, Jon Courson's Application Commentary (Nashville, TN: Thomas Nelson, 2003), 415.
[9]Earl D. Radmacher, Ronald Barclay Allen and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), Lk 23:41.
[10]J. Vernon McGee, Thru the Bible Commentary, Based on the Thru the Bible Radio Program., electronic ed. (Nashville: Thomas Nelson, 1997, c1981), 4:354.
[11]J. Vernon McGee, Thru the Bible Commentary, Based on the Thru the Bible Radio Program., electronic ed. (Nashville: Thomas Nelson, 1997, c1981), 4:354.
[12]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 23:32.
[13]Robert H. Stein, vol. 24, Luke, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 592.
[14]Robert H. Stein, vol. 24, Luke, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 593.
[15]William MacDonald and Arthur Farstad, Believer's Bible Commentary: Old and New Testaments (Nashville: Thomas Nelson, 1997, c1995), Lk 23:42.
[16]KJV Bible Commentary (Nashville: Thomas Nelson, 1997, c1994), 2068.
[17]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 23:32.
[18]Jack W. Hayford, His Name Is Jesus: Life and Power in the Master's Ministry. A Study of Matthew, Mark and Luke., c1995 by Jack W. Hayford., Spirit-Filled Life Bible Discovery Guides (Nashville: Thomas Nelson, 1997, c1995).
[19]John Nolland, vol. 35C, Word Biblical Commentary: Luke 18:35-24:53, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 1152.
[20]Robert H. Stein, vol. 24, Luke, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 593.
[21]Robert H. Stein, vol. 24, Luke, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 594.
[22]Robert H. Stein, vol. 24, Luke, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001, c1992), 594.