INTRODUCTION
Outline.
1. Was The Thief Saved?
Introductory Remarks.
1. In this sermon, we will discuss the theme: “Was The Thief Saved?” Another lesson in the sermon series is "Re-digging in Old Wells." There will be many others bearing this title. We are re-digging in old wells to receive what Isaiah promised: "With joy, you will draw water from the wells of salvation," Isaiah 12:3. There are times we must re-dig in old wells to obtain the joys found in the: "waters of salvation." This sermon type is called "expository preaching." Our goal will be: "to dig a little deeper" in the text of emphasis in these lessons. We will allow the writer, the characters in the verses, and the Master's words to shed new meaning to His terms of eternal life, John 6:67-69; John 10:10.
2. We will answer this question: "Was the thief saved?” Can one be saved like the thief who died under the Old Testament Covenant? We will re-dig in old wells to find a biblical answer. Ulysses Shields called this kind of teaching: "digging a little deeper," in the word of truth. He was my grandfather in Christ. We will use as a foundational text for this sermon series: "And Isaac re-dug the wells of water, which they had dug in the days of Abraham...for the Philistines had stopped them (closed them up) after Abraham’s death, etc.,” Genesis 26:18. The Philistines: “Stopped them, and filled them with earth,” because they “envied Isaac’s possessions,” Genesis 26:14-15.
3. Our scripture of emphasis reads like this: "And one of the malefactors which were hanged railed on him, saying: If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost, do you not fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord; remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise,” Luke 23:39-43.” Many have been taught that the thief was saved, even without baptism. The Thief was one of Billy Graham's invitational verses that he used during his worldwide crusades. You can also find it on his website to answer a writer’s question: “Is baptism necessary for salvation?” He uses the thief in his dispute against the necessity of baptism! He would also cite: “the sinner’s prayer” over those that came forward, “to accept Christ.” I know because I heard and believed that prayer saved me: at one of his crusades when I was a young man. I thank God He permitted me to learn better; so I could do better! I pray He will enlighten you as well through this lesson. With God’s help, we will draw: “new water from old wells.” With both our bibles and hearts, let's prayerfully consider this topic opened unto the living God.
BODY OF LESSON
I WAS THE THIEF SAVED?
A. Background of the lesson. The lesson's background is this: Jesus is hanging almost lifeless on Calvary’s cross. After one of the thieves railed upon Him, the other came to His defense, saying: “Dost thou not fear God, seeing that art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord; remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise,” Luke 23:32-43. Consider, as we review the lesson’s background, scriptural context, and the text of emphasis.
1. Jesus led off to be crucified. Luke wrote: “And there were also two other, malefactors, led with him to be put to death. And when they came to the place called Calvary, they crucified him, and the malefactors, one on the right hand, and the other on the left,” Luke 23:32-33.
a. After a shameful beating and mocking, the soldiers led Jesus off to be crucified. We will not discuss the entire trial and cry of the people to crucify Him.
b. We will focus on Jesus' words to the thief before His death.
c. To understand the heart of compassion of Jesus, notice how he reacts to those who desire to kill Him.
2. Jesus' spirit of forgiveness: “Then said Jesus, Father, forgive them; for they know not what they do,” Luke 23:34. After being beaten, given a crown of thorns, dragging a cross up to Golgotha’s hill, and being nailed on it: Jesus asked His Father in heaven: "To forgive them, for they know not what they do." Jesus' love is "so amazing that one cannot comprehend it,” John 15:13; Ephesians 3:16-19.
a. The Lord, during His crucifixion and death, was forgiving, Luke 23:34. He asked His Father also to forgive all that was responsible for His suffering and death!
b. It would benefit us, in our times of hardships, sufferings, and trials, to be likeminded, even unto those responsible for our afflictions, Psalms 34:19.
c. Steven forgave during his stoning, Acts 7:57-60.
d. Paul forgave during his arrest and trial, 2 Timothy 4:16-18.
e. Jesus promises forgiveness to us, as we forgive one another, Matthew 6:14-15.
3. The rulers derided Him: “And they parted his raiment, and cast lots. And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself if he is Christ, the chosen of God,” Luke 23:35. Yes, Jesus included the rulers in His heavenly request of forgiveness.
4. The soldier mocked Him: “And the soldiers also mocked him, coming to him, offering him vinegar, and saying, If thou be the king of the Jews, save thyself,” Luke 23:36-37.
5. Pilates’ Superscription: “And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS,” Luke 23:38. Pilate wanted the people to know that Jesus was the: “King of the Jews.” Unaware, He was in reality: “The King of kings, and Lord of lord,” 1 Timothy 6:13-16; Revelation 17:14. Let’s now investigate our text of emphasis. Observe--
B. Text of emphasis. Luke wrote: “And one of the malefactors which were hanged railed on him, saying: If thou be Christ, save thyself and us. But the other answering rebuked him, saying: Dost, not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord; remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise,” Luke 23:39-43. Now let’s look into these verses closer as we “dig a little deeper.” Observe—
1. The first criminal rails on Jesus: “Saying: If thou be Christ, save thyself and us,” Luke 23:39. The New Greek-English Interlinear New Testament reads: “One of the criminals having been hung (with Him) was blaspheming Him," Page 309.
2. The other thief rebuked him, saying:
a. First, “Dost not thou fear God, seeing thou art in the same condemnation?”
b. Further, “And we indeed justly; for we receive the due reward for our deeds.”
c. Finally, “But this man (Jesus) hath done nothing amiss (wrong).”
d. Conclusion: I see in this man’s words several things:
1) First, he had “reverence for God.” He spoke to the other thief: “Dost thou not fear God, seeing thou art in the same condemnation?”
2) Second, he was “repentant of his deeds.” He said: “We receive the due reward for our deeds.” Our sentence is just, and we are guilty of all our offenses.
3) Third, he acknowledged “Jesus’ righteousness.” His words were: “This man hath done nothing amiss.” These three things demonstrated his trustworthiness in the Lord. He revered God; he was repentant for his sinful deeds; and confessed the “righteousness of Jesus Christ,” 2 Corinthians 5:18-21; Isaiah 53:9-12; 1 John 2:1-2. He stated: “This man has done nothing amiss.” The word “amiss” in Gr., is atopos or ä'-to-pos, as a negative particle, means he has done nothing out of place, i.e., improper, injurious, wicked:—amiss, harm, unreasonable, or of offense. The New Greek-English Interlinear New Testament reads: “But this one did nothing wrong,” Page 310. He had not sinned nor deserved a sentence of death!
4) Conclusion: Have any proponents of the thief’s salvation ever mentioned these critical truths? The thief had more faith in Jesus than many who argued his case! I wish I had some help with this lesson! Notice now his request.
3. The thief’s request: “And he said unto Jesus, Lord; remember me when thou comest into thy kingdom.” We don’t know how he learned about the kingdom of God. But he asked: Lord, remember me when your domain is established.
a. You might recall John the Baptist: “Came...preaching in the wilderness of Judaea and saying: Repent ye: for the kingdom of heaven is at hand...Then went out to him Jerusalem and all Judaea, and all the region about Jordan, And were baptized of him in (the river) Jordan, confessing their sins,” Matthew 3:1-6; Mark 1:14-15; Luke 3:10-14.
b. It could be that this man had once been: a follower of John the Baptist, who fell back into his life of crime. And now he is suffering the penalty for his deeds.
c. He now asks the Lord to remember him once he "came into His kingdom." Beloved, I am not saying the text states this conclusion. I am making an inference into how; he could have learned of the kingdom of God. But let's not stop here on this point.
d. One could also infer that if the thief knew of God's kingdom, John could have baptized him in the river of Jordan. Many from the surrounding countryside were: "baptized of him and came confessing their sins,” Matthew 3:5-6.
e. Conclusion: Those who argue the “thief was saved without baptism” speak from certainty rather than conjecture. I am unsure if either of these points, where he obtained his knowledge of the kingdom of God, and two, John might have baptized him. I’m saying so NOW! However, those who oppose the “teaching of baptism” will state in absolute self-assurance that the thief was not baptized! How can anyone say this in truth, without a text of reference? They would be wiser to say that no scripture says this or that regarding the thief. Can I get a witness? Amen, sister Ceilings and elder Doors! Let's notice the Lord's response to the thief's request.
4. The Lord’s answer: “Verily I say unto thee, Today shalt thou be with me in paradise,” Luke 23:39-43. Listen now to Jesus’ words of pardon and forgiveness unto the thief. The Master said: “Today shalt thou be with me in paradise." Let's dig a little deeper into this text. Observe—
a. The word “paradise” in Gr., is paradeisos or pä-rä'-da-sos, which means a park, i.e., an Eden (place of future happiness, "paradise"):—paradise. It is considered to be part of Hades, which was thought by the Jews to be the abode of the souls of the pious ones until the resurrection, but some also understand this to mean a heavenly paradise in the “third heaven,” 2 Corinthians 12:2-4; Hebrews 12:22-24.
b. Jesus final words: “And when Jesus had cried with a loud voice, He said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost,” Luke 23:46; Matthew 27:46-50; Mark 15:35-37; John 19:30. Luke is the only writer that captured the Lord’s words: “Father, into thy hands, I commend my spirit." Jesus asked the Father to safeguard His spirit until he is resurrected.
c. Whatever the meaning, a dwelling place for the pious ones or a part of heaven itself, here is the truth: "Wherever Jesus' spirit went, so did the spirit of the thief.” I know it was a different place than the soul of the thief who blasphemed Jesus. There is also a reference that this was where the beggar went. We also present these words regarding the meaning of “paradise.”
5. "Paradise" and "Abraham's bosom" were believed to be the abode of the “spirits of just men” in the Old Testament, and there was a vast gulf separating it from the place of torment; Luke 16:19-31; Luke 12:5.
a. It was to “paradise” the “spirits" of Jesus, and the thief was committed, after their death, Luke 23:39-46; James 2:26; Hebrews 12:23.
b. Paradise is also described as the "third heaven," 2 Corinthians 12:1-4. Paul suggested that what he had seen there was not to be spoken of at any time.
6. The fallen angels. Peter wrote of the fallen angels being kept "in chains of darkness" unto their judgment, 1 Peter 2:4. Isaiah wrote:
a. First, "Therefore hell hath enlarged herself and opened her mouth without measure, and their glory, and their multitudes, and their pomp, and he that rejoiceth, shall descend into it," Isaiah 5:14. Hell is making room for those who just can’t wait to go there!
b. Second, "Hell from beneath is excited about you, to meet you at your coming; It stirs up the dead for you, All the chief ones of the earth; It has raised from their thrones all the nations' kings," Isaiah 14:9. Hell is excited about your forthcoming visit. It has been prepared for your arrival. God has canceled your appointment with hell if you obey the terms of pardon given by Jesus Christ, Isaiah 28:17-18; Hebrews 9:27. We will discuss these terms at the end of the lesson.
c. Third, our Lord's "spirit" inevitably did not descend into this pit, into this abyss. But instead, "His spirit was commended into the hands of the Father,” Luke 23:46; John 19:30. This place was paradise. So the Lord and the thief went to the same venue to abode. The Lord’s spirit was there for three days; the thief remained until the resurrection. Amen, someone! So shall it be with us, the saints, we shall "sleep until the Lord is revealed from heaven," 1 Thessalonians 4:13-18. Then we shall wake up, rise from the grave, and ascend to meet the Lord in the air, and so shall we ever be with the Lord. Praise God, halleluiah!
C. Can we be saved like the thief? This is the question of the hour! Let's continue our study by saying, “draw new water from old wells.” We will now re-dig in old wells to obtain the joys in the: “waters of salvation,” Isaiah 12:3; John 4:13-15. In moving forward in this lesson, it is necessary to review the covenant ages. To begin, we must define a few words. That will help us to: "rightly divide the word of truth," 2 Timothy 2:15. Observe—
1. Definitions: (Hermeneutics and Exegesis). It is essential first to define these two words before we proceed with the thief's discussion.
a. Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible. It is part of hermeneutics' broader field, which involves studying the principles of interpretation; for all forms of communication, verbal and nonverbal.
b. Exegesis includes a wide range of critical disciplines: textual criticism and investigation into the history and origins of the text, but exegesis may involve studying the historical and cultural backgrounds of the author, the scriptures, and their original audience.
c. The terms exegesis and hermeneutics have been used interchangeably.
d. We will discuss three forms of hermeneutics: biblical analysis, dispensational analysis, and historical-grammatical analysis.
2. First, the biblical analysis of commands, examples, and necessary inferences. This analysis considers the commands given in the bible by the Lord and His apostles, any examples that illustrate biblical teachings, and necessary inferences, which could be understood from comparing one scripture to another that might clarify a given text while studying the bible.
3. Further, the dispensational analysis, i.e., distinguishing between 1) the Patriarchal age, 2) the Mosaic age, and 3) the Christian era (i.e., differentiating between the law of the fathers, the Law of Moses, and the law of Christ), Hebrews 1:1-3; John 1:17; Galatians 6:2.
a. Let’s understand that the events in this lesson regarding the thief; occurred during the Mosaic age or dispensation (the Law of Moses). It was nearing its end, culminating with the death, burial, and resurrection of Jesus Christ, John 19:30; Matthew 5:17-18; Matthew 26:26-28.
1) It took His death and resurrection to bring about the New Testament Covenant, Hebrews 9:14-17. We will discuss this further later in the lesson.
2) This covenant freed us from the Law's burden through the grace of God, Romans 6:14-15; Galatians 5:18.
b. Dispensational analysis: considers biblical history as divided by God into three dispensations, defined periods, or ages; He has allotted distinctive administrative principles for all humanity, Ephesians 1:10; Galatians 4:4-7.
c. Accordingly, each Age or God's dispensation is administered in a certain way, and the people were held responsible as a steward during the times in which they lived, 2 Corinthians 4:1-2; 1 Thessalonians 2:3-5.
d. We live in the last dispensation of time, the “Christian age.” That began on the Day of Pentecost, in Acts 2:1-47. It was ushered in by the Holy Spirit's advent on that day, John 16:13-15; Acts 1:8; Acts 2:1-4. We will discuss this more fully later in the lesson.
4. Finally, the Grammatico-historical analysis. The historical-grammatical analysis is a hermeneutical method that attempts to discover the authors’ original intended meaning in the scriptures; that represents its history, location, and biblical origin of the text, Acts 11:27-30; Acts 18:1-2.
5. Conclusion: Most universities, colleges, and even preaching schools; teach one or all of these hermeneutical methods in their course or program curriculum. What is lacking in most Learning Institutions is training in the development and practical applications of using these approaches in one's study and understanding of the Holy Scriptures. You are undergoing a “crash course”: studying and understanding the scriptures. Please stay with me; this will all come together before we conclude this lesson.
D. The thief’s life and death. The thief lived and died under the Mosaic age or dispensation, the Law of Moses. He was responsible for living by the “terms of righteousness” given under that age. Observe--
1. Jesus teaching. The Lord outlined those terms in His discussion with a lawyer. Luke wrote: “And, behold, a certain lawyer stood up and tempted him, saying, Master: what shall I do to inherit eternal life?”
a. Jesus said unto him: “What is written in the law? How readest thou?”
b. The lawyer answering said: “Thou shalt love the Lord your God with all your heart, and with all your soul, and with all your strength, and your entire mind, and your neighbor as thyself.”
c. Jesus said unto him: “Thou hast answered right: this do, and thou shalt live.”
d. But the lawyer, willing to justify himself, said unto Jesus: “And who is my neighbor?” Jesus was prompted to tell the story of the “Good Samaritan.”
2. The Good Samaritan. “And Jesus answering said: A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.” He continued--
a. A priest. “And by chance, there came down a certain priest that way: and when he saw him, he passed by on the other side.”
b. A Levite. “And likewise a Levite, when he was at the place, came, looked on him, and passed by on the other side.”
c. A Samaritan. “But a certain Samaritan, as he journeyed:”
1) “Came where he was: and when he saw him.”
2) “He had compassion on him, and went to him:”
a) “And bound up his wounds, pouring oil and wine.” Provided first aid!
b) “And set him on his beast, and brought him to an inn (a Holiday Inn).
c) “And took care of him.” He nursed him through the remaining day and night.
3) Paid for additional care: “And on the morrow when he departed, he took out two pence, gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more when I come again, I will repay thee.”
d. Conclusion: “Jesus asked which of these three, thinkest thou was neighbor unto him that fell among the thieves?”
1) The lawyer said: “He that shewed mercy on him.”
2) Jesus said unto him: “Go and do thou likewise,” Luke 10:25-37.
3) Every character in this story was identified, except the man who was beaten, robbed, and left for dead alongside the road.
4) The lawyer was amiss in loving his neighbor as himself. He could not even say: “the word Samaritan” when Jesus asked: “Who was neighbor unto him that fell among thieves?” The best he could do was to say: “He that shewed mercy on him.” Jesus said unto him: “Go thou and do likewise,” Luke 10:37. John wrote: “For the Jews had no dealings with the Samaritans," John 4:9.
3. Eternal life. Eternal life was possible for those who kept the Law without offense. That is to love the Lord God with all your heart, and with all your soul, and with all your strength, and your entire mind, and your neighbor as thyself,” Matthew 22:37-40.
a. Jesus said: “On these two commandments hang all the law and the prophets,” Matthew 22:40.
b. James wrote: “If we keep the Royal Law of love, we do well,” James 2:8-10.
c. The thief lived under the law and covenant, e.g., of the Mosaic Dispensation (Law of Moses), during his crucifixion and death. He needed only to have kept the first and second commandments; to love God with all his heart and neighbor as himself. The thief, the lawyer, and all humanity: “Have sinned and have fallen short of the glory of God,” Romans 3:23; Galatians 3:22.
d. The thief, for his lawless deeds, was being crucified, alongside Jesus: “The Holy One and the Just...the Prince of life,” Acts 3:13-15; 1 Timothy 6:13-16.
e. Paul wrote: “As it is written, There is none righteous, no, not one,” Romans 3:11; Isaiah 64:6. Only Jesus lived under the law sinless; no others could do it, none of the fathers, Acts 13:38-39; Acts 15:7-11. Let’s note the thief’s words again.
4. The thief. While rebuking, the other malefactor said: “But this man (Jesus) has done nothing amiss,” Luke 23:41; Isaiah 53:11-12. John wrote of Jesus’ witness and Pilate’s exoneration of Him: i.e., “I find in Him no fault.” Observe--
a. Pilate’s first question: “Thy nation and the chief priests have delivered thee unto me: what hast thou done?” Your people have condemned you; what is it that thou hast done? What are you accused of doing by your leaders?
1) Jesus answered: “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence,” John 18:36.
2) Pilate said: “Art thou a king then? John 18:37a.
3) Jesus answered: “Thou sayest that I am a king. To this end was I born, and for this cause I came into the world, that I should bear witness unto the truth. All that is of the truth heareth my voice, John 18:37b; Matthew 20:17-19; Matthew 20:28. Pilate asked: “What is truth?” And he went out to speak to the mob of Jesus.
4) Pilate’s first judgment: “He went out again unto the Jews, and saith unto them: "I find in him no fault at all,” John 18:35-38.
b. Pilate’s scourging of Jesus: "Then Pilate, therefore, took Jesus, and scourged Him,” John 19:1-3. They beat (flog) him brutally, with a Roman scourge.
1) Pilate brings Jesus forth: “Pilate, therefore, went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus, wearing the crown of thorns and the purple robe. And Pilate saith unto them, Behold the man!” John 19:4-5.
a) The people cried: “When the chief priests therefore and officers saw him, they cried out, saying: Crucify him, crucify him,” John 19:6a; John 19:15.
b) Pilate’s second judgment: “Pilate saith unto them, Take you him, and crucify him: for I find no fault in him,” John 19:6b.
c) The Jews answered him, "We have a law...he ought to die because he made himself the Son of God," John 19:7-8; John 5:18; John 10:30-33.
d) Pilate's fear: "When Pilate, therefore, heard that saying, he was the more afraid: And went again into the judgment hall, and saith unto Jesus: Whence art thou? But Jesus gave him no answer," John 19:9
c. Pilate’s appeal unto Jesus: “Then saith Pilate unto him, Speakest thou not unto me? Knowest thou not that I have the power to crucify thee, and have the power to release thee? Jesus answered, Thou hast no power at all against me, except it was given thee from above: therefore he that delivered me unto thee hath the greater sin,” John 19:10-11. Pilate's final judgment of Jesus, John 19:12-15.
d. Pilate’s final sentence: “Then he delivered Jesus unto them to be crucified. And they took Jesus: and led him away. And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified him and two other with him, on either side one, and Jesus in the midst,” John 19:16-18.
e. Conclusion: Pilate agreed that he "found no fault in Jesus.” He was innocent of the charges that the Jews spake against Him. This entire trial was done for a divine purpose: He might save His people from their sins, Matthew 1:21; Acts 2:22-24. For this end, He came into the world to be that “lamb of God that taketh away the sin of the world,” John 1:29; 1 Peter 1:18-19.
5. Jesus forgave the thief. We are now at the moment of truth. Did Jesus forgive the thief? Had he forgiven others under the Old Testament covenant, the Law of Moses? We will examine several examples of Jesus forgiving sins during his earthly ministry. We will let the Master, tell us: "By what authority did He do these things." Observe--
a. Man with palsy. Matthew wrote: “And he entered a ship, passed over, and came into his city. And, behold, they brought a man sick of the palsy, lying on a bed: and Jesus, seeing their faith, said unto the sick of the palsy; Son, be of good cheer; thy sins are forgiven thee. And, behold, certain of the scribes said within them (their hearts): This man blasphemeth. Which is easier, to say, Thy sins are forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. And he arose and departed to his house. But when the multitudes saw it, they marveled; and glorified God: which had given such power unto men,” Matthew 9:1-8; Mark 2:1-12; Luke 5:17-26. I will summarize Jesus’ forgiveness in the text--
1) Jesus said unto the man: “Thy sins are forgiven thee,” Matthew 9:2.
2) Individual scribes reasoned in their heart: "This man blasphemeth,” Matthew 9:3.
3) Jesus knowing their thoughts, says: “For which is easier, to say:”
a) “Thy sins are forgiven thee, or to say:”
b) “Arise up, and walk?” Matthew 9:4-5.
4) Jesus’ authority: “But that ye may know that the Son of man hath power on earth to forgive sins, (I saith to the sick of the palsy,) Arise, take up thy bed, and go unto thine house,” Matthew 9:6.
5) The man healed: “And he arose, and departed to his house,” Matthew 9:7.
6) Multitudes’ reaction: “But when the multitudes saw it, they marveled; and glorified God: which had given such power unto men,” Matthew 9:8. Let’s consider another example of forgiveness. A woman, the Pharisees called a sinner.
b. An uninvited guest to a Pharisees’ dinner, Luke 7:36-50. Due to this event's length, we will only examine Jesus' “forgiveness of her sin," after she had washed His feet with her tears and dried them with her hair. The setting is this: Jesus has just concluded a story with Simon the Pharisee, regarding two debtors. Both were forgiven their entire debt. He now asks Simon: “Who would love the most?” Simon answered: “The one forgiven the most.” Hear Jesus—
1) Jesus said unto Simon: “Wherefore I say unto thee: Her sins, which are many, are forgiven; for she loved much: but to who little is forgiven, the same loveth little,” Luke 7:47.
2) Jesus said: “Unto her, Thy sins are forgiven,” Luke 7:48. Her sins were many.
3) The guest at dinner: “And they that sat at meat with Him began to say within themselves: Who is this that forgiveth sins also?” Luke 7:49.
4) Jesus spoke again: “And said to the woman, Thy faith hath saved thee; go in peace,” Luke 7:50. Your acts of faith, washing my feet with your tears and drying them with your hair, have granted your forgiveness and saved you. Go in peace.
5) Summary: I want all of us to understand that she never asked Jesus for forgiveness. But her acts of repentance and sorrow for her sins caused Him to have compassion for her and to forgive her sins. He said unto her: “Thy sins are forgiven and, thy faith hath saved thee, go in peace,” Luke 7:48; Luke 7:50. His words unto her had to be comforting and healing, as she left the Pharisee's house. Moving toward a conclusion, let’s review our last example of forgiveness, by the man from Galilee.
c. Woman caught in adultery, John 8:1-11. Again, we will only notice the offense and forgiveness in this event. Observe—
1) A woman caught in the very act of adultery, John 8:1-4.
2) Moses law: “Now Moses in the law commanded us, that such should be stoned: but what sayest thou?” John 8:5; Leviticus 20:10; Deuteronomy 22:21-24.
Summarizing this event, we ask these questions:
a) Under what law did her sin occur? Under Moses’ law, she had sinned.
b) What was Moses’ sentence? That she should be stone.
c) Under what law was she forgiven? Under the Law of Moses, she was forgiven by Jesus: “The Son of man hath power on earth to forgive sins.”
3) Jesus judges these men and forgives the woman. He knew that they had come to trap Him in some offense: “This they said, tempting him; that they might have to accuse him,” John 8:6a. Consider Jesus’ actions--
a. First, “But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. So when they continued asking him, he lifted himself and said unto them, " That is without sin among you, let him cast the first stone at her,” John 8:6-7.
b. Further, “And again Jesus stooped down and wrote on the ground. They that heard it, being convicted by their conscience, went out one by one, beginning at the eldest, even unto the last,” John 8:7-9a.
c. Finally, “Jesus was left alone, and the woman standing in the midst. When Jesus had lifted him (from the ground), He saw none but the woman,” John 8:9-10.
1) He said unto her: “Woman, where are thine accusers? Hath no man condemned thee?” We speak in West Texas: "Hath no one chunk a rock at you?
2) She said, “No, man, Lord.”
3) And Jesus said unto her: “Neither do I condemn thee: go, and sin no more,” John 8:11.
4) Conclusion: Who forgave this woman of her sin? Jesus! This act of forgiveness was done during His earthly ministry. Just like the other previous examples of mercy, we have discussed. Therefore, it is no great thing: that Jesus could forgive the thief! He was still living under the Law of Moses. We have witnessed several other acts of forgiveness by the Master. However, this is not the real question NOW! We know that the Son of man hath power on earth to forgive sins, Matthew 9:6; Mark 2:7; Mark 2:10; Luke 5:21. All these passages declare the same thing. The Master had the authority to forgive sin, while He was on earth. Recall that these acts of forgiveness were done under Moses's Law during Jesus' ministry. Beloved, this cannot be the case NOW!
6. The real question. Can we be saved like the thief? I say this undoubtedly is the real problem before us, as we move to our conclusion. The Law of Moses ended at Calvary. Jesus instituted the promise of a new covenant on the night of His betrayal and arrest. Observe—
a. The New Testament: “And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins,” Matthew 26:26-28. Now let’s consider what He said in this text. Observe—
1) This cup is my blood of the New Testament.
2) This blood is shed for many, “for the remission of sins.”
3) When did Jesus shed His blood for the New Testament?
4) Jesus must first drink the cup of Calvary before inaugurating His covenant of grace, Matthew 20:22-23; Matthew 26:39-42; Luke 22:40-44.
b. When was His bloodshed? John wrote: “Then came the soldiers, and broke the legs of the first, and the other which was crucified with him. But when they came to Jesus and saw that he was dead already, and they broke not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water,” John 19:32-34. He shed His blood for the New Testament in His death. Jesus' blood was the price paid for all the world's sins. It also was the purchased price for the church, Acts 20:28; Hebrews 9:22.
c. The New Testament. Paul wrote: “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” Hebrews 9:14.
1) First, “And for this cause, He is the mediator of the New Testament. And by His death, for the redemption of the transgressions under the first testament, they which are called might receive the promise of eternal inheritance,” Hebrews 9:15.
2) Further, “For where a testament is, there must also of necessity be the death of the testator,” Hebrews 9:16.
3) Finally, “For a testament is of force after men are dead: otherwise, it is of no strength while the testator liveth,” Hebrews 9:17.
d. Conclusion: The thief lived and died under the Old Testament, the Law of Moses. We are today, living under the New Testament, The law of Christ. This is the Christian dispensation. Before Jesus ascended into heaven, he gave His apostles their "marching orders." They are contained in the Great Commission. It is under this commission Jesus promises to forgive us. The thief did not live under this covenant. Nor do we live under the Old Testament covenant. We now live, are saved, and will be judged: under the New Testament covenant. We must NOW ask, "How is one forgiven of their sins, under the New Testament covenant?" Let's consider Jesus' issuance of the "Great Commission." He has given to the world His will for all to be saved. We have taken the longer route to get where we are now.
E. The Great Commission. Jesus said: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen,” Matthew 28:19-20. We find in this commission, the real purpose of our work and hope today. He said:
1. Go and teach all nations. Brethren, this is our work as seasoned ministers, evangelists, pastors, and teachers; to teach the gospel unto all the nations. How will we do this?
a. We will begin in our home, then move from house to house, in our communities, then into the cities, then the states, throughout the United States, and finally, into the entire world.
b. We are sent to evangelize the world; because Jesus came to save the world from “sin and death,” John 3:16; Romans 6:23; Romans 8:1-4; Hebrews 2:14-15.
2. Jesus told His apostles: "But ye shall receive power, after that the Holy Ghost has come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and Samaria, and unto the uttermost part of the earth," Acts 1:8.
3. And baptize them. They were also sent to baptize those taught: "Into the name of the Father, and the Son, and the Holy Ghost," Matthew 28:19. The “Great Commission,” involves both teaching (preaching) and baptism.
a. Most denominations will do the first part, "teaching," but ignore the second part, “baptizing.” They conclude baptism is not necessary for salvation. Consider this question regarding Jesus’ mandates:
1) Do they comply with the “Great Commission,” as this text outlines?
2) I must emphatically state: "No, they are not!" Is there additional instruction? Is there another commandment, example, or necessary inference?
NOTE: Illustrate Billy Graham's Crusades. Thousands heard his preaching, but none were baptized. Mr. Graham contended: “For Christ sent me not to baptize, but to preach the gospel,” 1 Corinthians 1:14-18. Did he understand Paul’s message?
3) He uses the "thief" to justify why he did not baptize during his Crusades. He cites the thief while answering the question: "Is baptism necessary for salvation?" I left the link at the end of the lesson for your convenience.
b. Jesus directed His apostles: “And he said unto them, Go ye into (all) the entire world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned (condemned),” Mark 16:15-16.
c. Application of hermeneutical principles. If we apply sound hermeneutical principles, to the orders of Jesus, we would proceed as follows:
1) In Matthew’s account, Jesus says: “Go ye and teach all nations, baptizing them into the name of the Father, and the Son, and of the Holy Ghost," Matthew 28:19.
2) In Mark’s account, Jesus says: “Go ye and preach the gospel to every creature, he that believeth and is baptized shall be saved,” Mark 16:15-16.
3) The Great Commission involves both: “Teaching (preaching) and baptizing.” Both are required to "make disciples." Amen, somebody!
4) Therefore, both faith and baptism are necessary for salvation!
NOTE: Illustrate that Charles H. Spurgeon also believed both were necessary for salvation. See his full message and belief in “faith and baptism” at the end of this lesson. We thank him for his honesty and faith in the truth. Is there other supporting evidence in the bible for this truth? Let’s review it now. We find this collaborative proof, in the Acts of the Apostles. Notice--
d. The Book of Acts? It contains the Spirits’: “pattern of conversion.” Recall that the Holy Spirit would direct the apostles, teach them, and "guide them into all truth," John 16:12-15; Matthew 10:19-20.
NOTE: Illustrate: Pattern of Conversion, not found in the “Gospels.” Revealed by the Holy Spirit unto the apostles; on Pentecost and times after that!
4. Examples of conversion. Can we find any examples of conversions in the Book of Acts that emulate Jesus' mandates to go (teach [preach] and baptize), as shown by Him in the Great Commission? Observe--
a. On the Day of Pentecost, believers were instructed to: "Repent and be baptized” after hearing the gospel preached unto them, by Peter and others, Acts 2:36-41.
b. The Samaritans, after hearing Philip's preaching: “Believed and were baptized, both men and women,” Acts 8:12.
c. After hearing Philip's preaching of Jesus, the Treasurer: "Believed and was baptized,” Acts 8:26-39. Are you seeing a “pattern” here, beloved people?
d. The Corinthians: “Hearing, believed and were baptized,” Acts 18:8.
e. Therefore, the Book of Acts, which contains the "pattern of conversion," does follow correctly the Lord's "Great Commission" to: "Go teach (preach) and baptize.” The apostles followed the Lord’s directives: in their teaching or (preaching) of the gospel and their baptizing believers. Finally, Jesus says--
5. Teaching the disciples to observe everything I have commanded you. The Lord now directs these men to show the new converts, which He had taught them. To: "Go, teach (preach) and baptize," and then instruct the believers to do as they were commanded to do by their mentors.
a. And, lo, I am with you always, even unto the world's end. Amen, Matthew 28:20; Hebrews 13:5-6; Acts 18:9-10.
b. He then promises to be with them always, even unto the world's end. He would be with them, supporting them, comforting them in their evangelism work, and training other disciples to follow their examples. It has been a blessing to share this lesson with you wonderful people.
c. I pray God will bless us to faithfully teach the gospel of Christ to the world with patience. I thank all my beloved brothers in Christ who have undertaken this awesome responsibility to preach Him with love and dedication.
d. However, many will reject this lesson. Some because these men just don't honestly believe the bible. Other men will not follow Paul's example: “Therefore seeing we have this ministry, as we have received mercy, we faint not. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves unto every man's conscience in the sight of God. (For) if our gospel is hidden, it is hidden to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them,” 2 Corinthians 4:1-4.
e. All I can do is share the word of God. And pray those who hear and read it, humble themselves before God; and, accept the "truth which brings about godliness," Titus 1:1-3; Titus 2:1; 2 Timothy 2:24-26. I pray for all believers that they will do as I did, "search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me," John 5:39; Acts 17:11. As I conclude, recall we discussed--
CONCLUSION
A. Outline.
1. Was the thief saved?
B. Summarize main points.
1. Today's lesson discussed the theme: “Was The Thief Saved?” This was another lesson in the sermon series, "Re-digging in Old Wells." There will be many others bearing this same title. We are re-digging in old wells, to receive what Isaiah promised: "With joy, you will draw water from the wells of salvation," Isaiah 12:3. There are times we must re-dig in old wells to obtain the joy found in the: "waters of salvation." In this lesson, our goal was: "to dig a little deeper" in the emphasis text. We allowed the writer, the characters in the verses, and the words of the Master to shed new meaning to His terms of eternal life, John 6:67-69; John 10:10.
2. We answered this question: "Was the thief saved?" By this, we meant: can one be saved like the thief who died under the Old Testament Covenant? We re-dug in old wells to find a biblical answer. We used as a foundational text for this sermon series: "And Isaac re-dug the wells of water, which they had dug in the days of Abraham...for the Philistines had stopped them (closed them up) after Abraham’s death, etc.,” Genesis 26:18. The Philistines: “Stopped them, and filled them with earth,” because they “envied Isaac’s possessions,” Genesis 26:14-15.
3. Our scripture of emphasis was: “And one of the malefactors which were hanged railed on him, saying: If thou be Christ, save thyself and us. But the other answering rebuked him, saying: Dost, not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord; remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise,” Luke 23:39-43.”
4. Many teach that a person can be saved like the thief, without an obedient faith and baptism. Evangelicals, like the late Billy Graham, believe and teach this doctrine. You can read Mr. Graham’s comments on his website, in answer to a writer’s question: "Is baptism necessary for salvation?" We have considered all the possible arguments regarding the thief and given scriptural examples that the thief was saved, but also clarified, that no one can be saved like the thief under Christ’s “gospel of the grace of God,” Acts 20:25. We indeed drew: "new water from old wells." I trust you understand this teaching better and can teach others how to be saved by their obedience to the gospel of Christ, Romans 1:16; Romans 6:17-18. May God richly bless you in “speaking those things which become sound doctrine,” Titus 2:1; Titus 1:9; 2 Timothy 1:13.
C. Invitation. Present the pattern of conversion, H.B.R.C.B.
D. Exhortation.
E. Motivation.
References:
1. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
2. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
Websites mentioned in the lesson.
1--We thank Billy Graham, for his dedication to World Evangelism. We reject his position on baptism in the link below:
https://billygraham.org/answer/is-baptism-necessary-for-salvation/.
2--We thank Charles H. Spurgeon, for his work and sermon on this biblical truth.
See his full message; and his belief on the point of, “faith and baptism” at https://godsbreath.net/2010/01/05/charles-spurgeon-about-baptism/.
