“And he said to him, “Truly, I say to you, today you will be with me in paradise.”” (Luke 23:43)

Crucifixion is one of the cruellest forms of execution ever invented by man. Unlike other forms of capital punishment, where the convicts could expect a quick dispatch, with crucifixion the condemned person is tied or nailed to a large wooden cross, beam or stake and left to hang until eventual death. In the Roman Empire, this punishment was reserved for the most hardened of criminals. Jesus, the eternal Son of God, had to endure this form of punishment, not because of his own sin but for the sins of those who the Father gave to the Son.

In his commentary on the future death of Christ, Isaiah, the prophet who lived 700 years before Christ, prophesied in Isaiah 53:4-5, “Surely, he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.”

The day before, Jesus had been betrayed by one of his disciples (Matthew 26:47-56), which was also foretold centuries prior in Psalm 41:9. The events leading up to his crucifixion did not take place in a corner; it was a front-page news. He was summarily arrested while praying with his disciples and initially arraigned before the Jewish Council (Matthew 26:57-68). However, lacking the authority to condemn someone to death, the Council took him to Pilate, the Governor overseeing Jerusalem at the time. After much back and forth, Pilate eventually cowered to the demands of the Jewish crowd and handed Jesus over to be crucified.

The date and time for the crucifixion was finally set. It was the most anticipated event at the time. It was a frenzied atmosphere as the young and old, rich and poor, men and women, the powerful and the lowly all made their way outside the city gates to witness what was the most consequential event in the history of the universe, as the Author of Life succumbed to death.

The fact that Jesus was going to be crucified on the day was no secret; for those who had gathered at the “Place of a Skull”, it was the reason they were there. However, as you read the account of the crucifixion, it is not immediately clear if the crowd had any idea there would be two criminals who would be crucified alongside Jesus.

As I peer in two thousand years later, it is the conversation between Jesus and the two criminals that piques my interest as I re-read Luke’s account of the crucifixion recently.

The Three-Way Conversation

St. Luke reveals the three-way conversation that transpired between Jesus and the two criminals who were crucified along with him. Interestingly, only Luke records this conversation in detail.

“One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.”

The fact that these three men still had the energy to have a conversation on the cross is still a mystery to me, but that is precisely what happened. The accounts of Matthew and Mark seem to suggest that both criminals reviled Jesus (Matthew 27:44; Mark 15:32). It is unclear at what point the criminal on the right hand (according to tradition) had a change of heart, but in Luke’s account, only one criminal is mentioned to have reviled Jesus. Without remorse for his evil actions, he “railed at him [Jesus], saying, “Are you not the Christ? Save yourself and us!”

Is this not how the world often reacts toward God? Through our rebellious actions, we have brought the beautiful world He created into ashes. Yet, our heart frequently rages against him for the evil we see around us (Proverbs 19:3). Even when he has provided a way to restore his good creation, we spurn his grace and instead continue to dictate how we want him to save us. The posture of the first criminal perfectly describes our fallen world—a rebellious people who refuse to repent even when we are faced with the consequences of our actions.

But the criminal on Jesus’ right hand provides a picture of God’s grace and what repentance can accomplish in our lives. Luke tells us, “But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.”

A Right View of Self and God Leads to Repentance

The fact that he was suffering was unquestionable, yet he acknowledged the holiness and justice of God to judge him for his sin. He knew that his actions deserved the just condemnation of God. King David hinted at this in his model repentance prayer in Psalm 51:3-4: “I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment.”

This criminal did not only acknowledge his sinfulness and the justness of God’s punishment, but he also understood the sinlessness of Christ and somehow perceived through the eyes of faith that Jesus had the power to change his situation. The fact that he was a condemned criminal deserving of death was not lost on him, but like that contemporary hymn, he knew, “What love could remember no wrongs we have done; Omniscient, all knowing, He counts not their sum; Thrown into a sea without bottom or shore; Our sins they are many, His mercy is more.”

It was this divinely given revelation that inspired his request to Jesus in verse 42, “And he said, “Jesus, remember me when you come into your kingdom.” How did this hardened criminal, condemned to the highest form of punishment within the Roman Empire, come to the realization that there was a paradise of which he could be part? I don’t believe he had woken up that morning rehearsing what he would ask Jesus when they hangout on the cross together. However, through a divine act of grace that enabled him to see Jesus as the Christ and himself as a condemned criminal, he received pardon for all the crimes he had committed from his birth until the moment of his crucifixion.

Oh, that we might receive this divine eye-opening grace that would enable us to see Jesus for who he is and who we truly are: criminals who rightly deserve our condemnation!

It is important to remember that this is true not only for those who are yet to be saved but even for those who are already saved. Apostle John, in his appeal to the saints in Asia Minor, wrote,

“If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:8-9).

A Promise of Paradise

After acknowledging his sin and the justness of God’s judgment, the criminal on the right hand of Jesus threw himself at the mercy of the God who has revealed himself as “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin…” (Exodus 34:6-7).

No one would ever receive a greater promise than what was received by this criminal on the day of his crucifixion. In verse 43, we read Jesus’ response, “And he said to him, “Truly, I say to you, today you will be with me in paradise.” What a grace and what a mercy! This criminal brought nothing to the table except his sin, yet even he was not beyond the reach of God’s loving arm. He woke up in prison but reclined in the evening in paradise. The good news is that this promise is not only for him; it is for all who would repent and put their trust in the risen Saviour.

If you are not yet a follower of Christ, just like this criminal, no sin is too great, and no distance is too far. “Jesus ready, stands to save you, full of pity, love and power.” So, “Arise and come to Jesus; He will embrace you in his arms.” For, “In the arms of your dear Saviour, O, there are ten thousand charms.”

And if you are already a blood-bought follower of Christ, what a joy to know that if you died today, you will be with Jesus in paradise. Hallelujah!

The post We Are All Criminals: But Which Kind Are You? appeared first on TGN.

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! John 1:29.

We pick up our study of John’s testimony about Jesus in John 1:29-34 from where we left off in the previous article, having considered how the historical and prophetic teaching on the Lamb of God converges in Jesus Christ. In this final article in the series, we will consider what it means to take away the world’s sin and explore the response of John’s first hearers and what our own response must be.

What does it mean to take away the sin of the world?

Observe that our text says, “the Lamb of God (not just any lamb) who takes away the sin (not the sins) of the world“. This is most striking! It begs the following questions: “Why did God have to provide Himself a Lamb?“ (Genesis 22:8), “Could we be absolved of our sins by any other means, without the intervention of this Lamb?“ and “What is the sin that this Lamb takes away?“

In his book, “Everyone’s a Theologian“, R. C. Sproul provides an illustration that I think is very useful in answering these questions. I will attempt to recapitulate it as faithfully as I can. Imagine a small boy entering an ice cream store and ordering an ice cream cone. The waitress serves him the ice cream and tells him he owes GHS2. The boy’s face sinks as he reaches into his pocket and pulls out only a GHS1 note. With deep sadness, he tells the waitress, “My mommy gave me only one Ghana cedi“. Imagine you were standing in the queue, watching this drama unfold. Moved, with compassion, you pull out a cedi from your pocket, hand it to the waitress and say, “Here, I’ll make up the difference.“ The boy looks up with a beaming smile and says, “Gee, thank you Sir“ and goes away ravishing the ice cream.

Do you suppose the waitress will accept the payment? Yes, she would because the boy incurred a financial debt of GHS1, and as long as the money you offered is genuine, it is legal tender, and the waitress will have to accept the payment. However, the result will be different if we tweak the story a bit.

Imagine our boy entering the shop again, but this time, instead of ordering a cone, he waits until the waitress goes to the back of the shop, at which time he quickly scoops some of the ice cream into a cone and makes a run for it. Unfortunately, the security at the entrance catches him, and the shop owner calls the police. As you watch this drama unfold, you feel sorry for the boy and decide to intervene. You hand the owner GHS2 and say to the policeman, “Hang on a second, officer. Look, here’s GHS2 for what the boy owes, now shall we forget about this?“. The policeman looks at the owner and asks, “Do you want to press charges?” The policeman cannot let the boy go just yet because this time, he has not just incurred a pecuniary debt; he has broken the law and incurred a moral debt as well. So, the store owner reserves the right to accept or refuse the payment.

That is precisely how we should view the atonement. When Paul contemplated the atonement in Romans 3:26, he called God both the judge and the justifier of the one who has faith in Jesus. Sproul points out that God the Father is the owner of the ice cream store, and we are the little boy who tried to steal some ice cream. All of us have broken God’s law and incurred a moral debt, the punishment for which is death. That is the sin of the world – a moral debt; one that we cannot pay because we keep on sinning.

God being just, he must punish our sin. And just as the owner of the ice cream shop decides what payment he will accept, so God the Father reserves the right to dictate what payment is required for our treasonous offence and the moral debt we owe him. God has chosen His own substitute to pay the price for our sins; a bystander cannot simply pay the debt. That is the only payment He has chosen to accept, the only one worthy and sufficient to pay for our moral debt. And so, sin cannot be taken away by any other lamb.

Why does John use this description of Jesus and not any other?

To answer this, we turn to Revelations 5. A verdict is about to be given in heaven, and John hears a loud voice ask, “Who is worthy to open the scroll?” At first, no one is found worthy, and so John weeps uncontrollably. Then one of the elders tells him to stop weeping, for behold, the Lion of the tribe of Judah, the Root of David, has conquered and so can open the scroll and its seven seals.

Based on the description of the elder, one would expect to see a powerful lion coming up to snatch the scroll and tear it open, but instead, as John looks on, he sees a Lamb, as though it was slain, standing between the throne and the four living creatures. He [the Lamb] takes the scroll from the hand of Him, who sits on the throne. And then the four living creatures and twenty-four elders prostrate themselves before the Lamb and sing his praises.

The portrait of Jesus as the Lion easily evokes imageries of power and majesty. Rightly so, for all power in heaven and on earth belong to Jesus. But then, I believe that his power, majesty, and exaltation are revealed in his death on the cross. It was as the Lamb that was slain that he conquered, not as a Lion. That is why he retains the portrait of a Lamb even in heaven. And that is why the Lamb is the theme of heaven’s praises, as exemplified by Revelations 5. According to one count, there are twenty-eight references to Jesus as the Lamb in the book of Revelations and only one in the rest of the New Testament (from John’s testimony in our opening passage). He sits on heaven’s throne as the Lamb that was slain instead of a Lion.

What was the response of John’s hearers, and what should our own reaction be?

John’s words would have been momentous to his hearers. And the import of such a description would not have been lost on them. “This is the one Isaiah and the prophets spoke about!“ This is the great antitype of all types presented in the numerous offerings and sacrifices you and your fathers have performed in the temple. Behold the Lamb of God!“

And what was their response? Some, like the two disciples of John, Andrew and the other (whose name we don’t know), believed and left John to follow the Lamb (John 1:40). He [Andrew] then found his brother, Simon and brought him along to the Lamb. But others, such as the Jewish leaders, rejected him because he did not fit the mould they were expecting. They expected a military leader, a Lion, who would ravage the armies of the Romans and set them free from physical and economic oppression. And so, they rejected him and had Him killed.

What would our own response be? I would like to suggest two ways in which we must respond.

Firstly, if you don’t know Jesus as your sin-bearer, this is your moment to behold him as your Lord and Saviour. Consider giving your life to Him and making him your sin-bearer too.

For you, my Christian friend, recognise that the Sin-bearing Lamb is the world’s greatest need.
I fear that the church today is too quick to present a portrait of Jesus that is popular with the masses. Too often, we try to present a politically correct or people-pleasing Jesus who doesn’t want to offend anybody; or a philanthropic Jesus who wants to feed the poor, clothe the naked and solve every other problem but not the problem of sin. However, these are not the greatest needs of our world.

Perhaps, we are afraid people will reject our Jesus as the Lamb who takes away their sin, so we try to present a “softer“ version of Him. As theologian D. A. Carson so poignantly points out,

“If God had perceived that our greatest need was economic, He would have sent an economist. If he had perceived that our greatest need was entertainment, he would have sent us a comedian or an artist. If God had perceived that our greatest need was political stability, he would have sent us a politician. If he had perceived that our greatest need was health, he would have sent us a doctor. But he perceived that our greatest need involved our sin, our alienation from him, our profound rebellion, our death, and he sent us a Savior.“

Let us be careful to present the sin-bearing Lamb to a world that needs Him more than anything else!

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The Wycliffe commentary notes,

“John gave three sterling testimonies to Christ’s person and work. As the Lamb, His mission was to be one of redemption. As baptiser with the Spirit, He would found the Church. As Son of God, He would be worthy of adoration and obedience.”

For this article, we will focus on the person and work of Christ as the Lamb of God, who takes away the world’s sin.

Who is this Lamb?

The idea is suggested in history (Exodus 12) and prophecy (Isaiah 53). Historically, we refer to passages such as Exodus 12, where the portrait of Christ as the Lamb of God is painted ever so clearly. On the eve of the Exodus, God commanded the Jews to mark their doorposts with the blood of a year-old lamb without blemish and how the angel of death would pass through the land of Egypt to kill the firstborn in every house where the command has not been obeyed.

That lamb without blemish, was a type of Christ. Paul makes this connection in 2 Cor. 15:10 when he says,

“For Christ, our Passover lamb, has been sacrificed.“

Also, several verses in the book of Revelations refer to Christ as the Lamb who was slain. Let’s look at it with a chart (below) and work it out for ourselves.

First, God required a lamb a year old, in other words, a lamb in its prime. Similarly, Jesus was crucified in the prime of his life, at 33 years. It was to be a spotless lamb. Jesus was tried six times, and each time his innocence shone through. Thrice, during his trial, Pilate declared, “I find no fault in Him!” The lamb was to be slain and roasted with fire. This signified the type of death Jesus was to die and the painful suffering he would endure on our behalf. The fire denotes the wrath of God, which Christ fully bore so that we who were once God’s enemies can be forgiven and adopted into God’s family.

Not a bone of the lamb was to be broken. On the cross, the Jewish authorities asked the soldiers to break the bones of the prisoners to hasten their death, as it was nearing the Passover. But when they got to Jesus, they found he was already dead, so none of His bones was broken (John 19:33).

The sprinkling of the blood was crucial to the angel of death passing over. If the lamb was killed, but its blood was not applied to the doorposts, the angel of death would not pass over. Similarly, Christ has been crucified; His blood has been shed for our sins; however, we must receive the atonement for ourselves, or else we won’t be saved. We must not wait till tomorrow. Today is a gift, that’s why we call it ‘present’ but tomorrow is never ours. As the Scripture says, if we hear his voice today, we must let Him in and not harden our hearts (Heb. 3:15).

It was to be eaten with bitter herbs, a reminder of the bitterness of slavery in Egypt. As we feed upon Christ, we must remember the sin from which we are saved and hate it, never to go back to it again. On this, Matthew Henry pithily notes,

“Christ will be sweet to us, if sin be bitter.“

Prophetically, we’ve got passages like Isaiah 53, where God’s chosen Messenger, the promised Messiah, is described as a suffering servant who would be led as a lamb to the slaughter on behalf of those he came to redeem. Isaiah 53:4-8 says this:

Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way;

and the Lord has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.

One commentator points out that the words “stricken, smitten of God” are used elsewhere in Scripture, specifically in relation to leprosy and other terrible sicknesses (Genesis 12:17; Leviticus 13:3; Leviticus 13:9; Numbers 14:12; 1Samuel 6:9; 2Kings 15:5). This is most instructive! In other words, this Lamb, this suffering servant, took upon himself the worst sickness there is, even our sin. Sin is the killer of killers, more deadly than leprosy, HIV and Covid-19. Ever since the fall of our first parents, our world has been plagued with the dreadful disease called sin. That is the root cause of all the wars, crimes, and every evil you can think of. Sin is the true cause of all the grief and sorrows in our world. And Christ has borne all of the world’s sin in His own body.

The word for “borne” in the original implies both the “taking upon oneself,” and the “taking away from others,” thus, we are hereby introduced to the idea of Christ’s vicarious (he died for us or in our place) and mediatorial (he takes away our sin and thus brings us back to God again) atonement. This leads us to consider our next question, “What does it mean to take away the sin of the world?”

That will be the subject of our contemplation in the next article in the series.

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