Today, You Will Be With Me in Paradise
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Themelios: Volume 23, No. 3, June 1998 Justification and Sanctification
Although Romans offers the most extended NT treatment of the distinction between justification and sanctification, this idea is not limited to Paul. Peter’s exhortation to holy living (1 Pet. 1:13–25) follows his praise to God for the new birth into a living hope and the imperishable inheritance in heaven which believers already possess (1 Pet. 1:3–12, esp. 3–5). John marvels at the greatness of the love God has lavished on us, that we might be called children of God. Only after affirming that believers are now children of God does he declare that those who hope in God seek to be pure, as God is pure (1 Jn. 3:1–3). Jesus’ words to the repentant thief on the cross show that this thief was immediately accepted into God’s presence, even though he did not live to undergo any sanctification at all (Lk. 23:39–43).
Blessed Lord, You have caused all Holy Scriptures to be written for our learning. Grant that we may so hear them, read, mark, learn, and take them to heart that, by the patience and comfort of Your holy Word, we may embrace and ever hold fast the blessed hope of everlasting life. … through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever, Amen.
39 One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”
Three men, hanging from three crosses. In the eyes of the world, all three of them were sinners. The two men on each side were convicted in court - a Roman court, to be sure - yet from the perspective of Roman law, they were justly sentenced. The man in the middle, however, would be reckoned to be a miscarriage of justice, even by the Roman judged who allowed his execution. Instead, he was a sacrificial lamb, given up to preserve Roman order and stability in this province that had tried the patience of Pontius Pilate the Procurator and, more importantly, established as such by the Word of the Lord through the Prophet John the Baptizer.
Six sentences, the first of which is a question, the second a demand, the third and fourth, a rebuke, the fifth, a request, and the sixth, a promise so amazing that it is sad that we waste it on arcane questions about baptism, complete one of the most theologically powerful conversations to ever have been recorded under the most unlikely circumstances imaginable.
The first sentence, from one of the two thieves, is a reflection of the intensity of his suffering. We know little about him, not his family background his friends, or the path that he took which led him to this excruciating moment. Crucifixion is a grinding, searing, humiliating way to die. Perhaps it is the first time that he really sees himself and his situation. Bound to the cross by iron nails, there is a finality that only adds to the physical anguish each of them is experiencing as their bodies struggle to get oxygen while simultaneously trying to avoid putting pressure on the nails that hold them fast.
He notices that, interestingly enough, neither the crowds nor the soldiers seem to show much interest i neither him or his companion. Instead, everyone directs their attention, their words, and either their vitriol or their sorrow, to the man in the middle. What strange words they fling at this man - “King of the Jews” they call Him, and demand that He “save Himself.”
What to make of these words and this Man - he looks nothing like the type of people whom he and his fellow criminal were accustomed to hanging with. Even now, as He hung next to them, his bearing seemed different. He showed no fear, no anger. He did not respond to the course jests of those below them. His only words thus far were puzzling - “Father, forgive them, for they don’t know what they are doing.” Who is he talking to? As the time passes and the people continue their demands that this “King of the Jews,” this “Christ,” would save Himself, by somehow coming down from the cross, as strange, totally unexpected idea enters his thoughts.
His first words introduces an interesting idea. “Οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς. Our English Standard Version translation reflects a textual difference from that of the familiar King James/Byzantine tradition which begins with the words “If you are the Christ” instead of “Are you not the Christ - literally, “No - You are the Christ?” Save yourself and us!
Believe it or not, the expected answer to his question is “Yes,” not “no.” On some level, this criminal has actually verbalized the truth that Jesus is the Messiah. His problem lies in the second sentence. In effect, he says, “You are the Messiah, aren’t you? Then save yourself - and us! Use your power, Jesus, to get us out of this pain. If he had been taught the prayer that Jesus taught His disciples, he might have leaned hard into “deliver us from evil - namely, this evil torturous path to death!” Take off that fake crown of thorns, put on a real one of gold, and get us out of here!”
The theology of material abundance and earthly happiness, one which assumes that this life is the measure of all things, and probably thinks that eternity would be pretty much like things are now, presents the ideal Christian life as one that glides to heaven on flowery beds of ease. It prefers to think of the empty cross, the cross that shows no suffering, a sanitized cross reflecting a sanitized life where the Fall only affects those who don’t have the golden Wonka ticket. Like Monopoly’s “Get out of jail free” card, this folk religious notion that “good things happen to those who know the Secret of how to get God on your side,” is so appealing, especially when your circumstances are more like a crucifix than a cross.
The other malefactor heard the mockings of the crowd and soldiers, along with that of his colleague, but he heard it with a different spirit. Somehow, instead of seeking a rescue, he came to repentance and faith. The former is expressed in his response to the his colleague:
40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.”
Were the two thieves present when Pilate pronounced repeatedly that he found no fault in Jesus? Did the Holy Spirit enable him to hear Christ’s request of the Father to forgive those who stood before them, and those words birthed faith in his heart? Something touched this man, something that caused him to say, perhaps for the first time, “I have sinned!”
Apart from the work of the Holy Spirit, it is impossible to repent and to confess Christ as Lord. He didn’t say, “Jesus is less guilty than we are,” or “this man hasn’t been as bad as we have.” No, somehow, he knew the truth - “This Man has done nothing wrong!”
No one on earth can say that about anyone, not truthfully. The closest that we can get is, “He’s a great guy” or “she is a great person.” To say that someone “has done nothing wrong” is to make a claim that only the most narcissistic self-deluded person would defend, unless he were in fact, “The Christ, the Son of the Living God.” For Him, this statement is absolutely true - He - and he alone among the sons of men, has done nothing wrong!
The Bible is clear
7 Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.
Jesus spoke the truth to Israel and to Rome, and now the truth is declared by these two men. Jesus is the Christ, and He has done nothing wrong. But of what comfort can this be, hanging upon a cross? The difference between these two men is the difference between those who acknowledge that Jesus died, and those who confess that “Christ died for me!”
So the second man says what only those who repent and believe in Christ can say:
42 And he said, “Jesus, remember me when you come into your kingdom.”
Jesus heard the confession of faith, the request of a repentant sinner, “Lord, have mercy.” As He does today, from the throne of grace, so He did on Good Friday, from the cross:
43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”
Today, if you hear His voice, do not harden your hearts, as Israel did, and as the first thief did. Now is the acceptable time; today is the day of salvation. Today is Good Friday, because today we confess that Christ died for us. Not because of a miscarriage of justice, but in order to fulfill all righteousness. Not because His life was taken, but because He laid it down for us. Let the redeemed of the Lord say so: Jesus Christ died for me! Today, I am seated in heavenly places. Today, I am a child of God. Today, I am forgiven. Today, I am saved, because Jesus Christ is Lord!