Jesus was defended by a dying thief

JESUS WAS DEFENDEDBY A DYING THIEF
EDITED BYGLENN PEASE
Luke 23:40-42 40
But the other criminal rebuked him.
"Don'tyou fear God," he said, "since you are under
the same sentence? 41
We are punished justly, for we
are getting what our deeds deserve. But this man has
done nothing wrong." 42
Then he said, "Jesus,
remember me when you come into your kingdom."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
True Penitence
Luke 23:39-43
W. ClarksonThese versesnarrate what we may call a standard fact of the
gospelof Christina fact to which appeal will always be made, as it has always
been made, in reference to a late repentance. We have to consider -
I. THE BREVITYWITH WHICH A GREAT' SPIRITUAL REVOLUTION
MAY BE WROUGHT IN A HUMAN MIND. Twelve hours before, this man
was a hardened criminal, habituated to a life of rapacious and murderous
violence;his counterpart is to be found to-day in the cells of a penal
establishment. And now, after a short companionship with Jesus, after
hearing him speak and seeing him suffer, his heart is purged and cleansedof
its iniquity, he is another man, he is a child of God, an heir of heaven. There
are greatcapacities inthese human souls of ours, which do not come often into
exercise, but which are actually within us. Powerfulspeech, imminent peril,
greatemergencies,sudden inspiration from God, - these and other things will
call them forth; there is a brilliant flash of remembrance, or of emotion, or of
realization, or of conviction and resolution. And then that which is ordinarily

wrought in many days or months is accomplishedin an hour. The movements
of our mind are not subject to any time-table calculations whatsoever. No man
can define the limit of possibility here. Greatrevolutions can be and have been
wrought almost momentarily. Notslowly toiling upward step by step, but
more swiftly than the uprising of the strongestbird upon fleetestwing, may
the human soul ascendfrom the darkness of death into the radiant sunshine of
hope and life.
II. THE THOROUGHNESS OF THIS MAN'S CHANGE AS EVIDENCED
BY HIS WORDS.
1. He recognizes the existence and the powerand the providence of God (ver.
40).
2. He has a sense ofthe turpitude of his own conduct, a due sense of sin (ver.
41).
3. He recognizes the innocence and excellenceofJesus Christ (ver. 41).
4. He believes in his real royalty, though it is so hidden from sight, and though
circumstances are so terribly againstit (ver. 42).
5. He believes in the pitifulness as well as the power of this kingly Sufferer,
and he makes his humble but not unhopeful appeal to his remembrance.
6. He does the one thing for Christ he can do as he is dying on the cross - he
remonstrates with his companion in crime, and seeksto silence his cruel
taunts. Here is penitence, faith, service, all springing up and in earnest
exercise in this brief hour.
III. A SUDDEN TRANSITION FROM THE LOWEST TO THE HIGHEST
ESTATE. (Ver. 43.)"What a day to that dying man! How strange a contrast
betweenits opening and its close, its morning and its night! Its morning saw
him a culprit condemned before the bar of earthly judgment; before evening
shadowedthe hill of Zion he stood acceptedatthe bar of heaven. The morning
saw him led out through an earthly city's gates in company with One who was
hooted at by the crowdthat gatheredround him; before night fell upon
Jerusalemthe gates of anothercity, even the heavenly, were lifted up, and he
went through them in company with One around whom all the hosts of heaven
were bowing down as he passedto take his place beside the Father on his
everlasting throne" (Hanna). In view of this most interesting factwe gather
two lessons.
1. One of hopefulness. It is never too late to repent; in other words,
repentance, when real, is never ineffectual. None could be more undeniably
impenitent until within a few hours of his death than this malefactor, and no

man's penitence could be more decisivelyavailing than his. It was real and
thorough, and therefore it was accepted. It is a greatthing for those who
speak for Christ to be warranted, as they are, in going to the dying and
despairing, and telling these departing ones, that true penitence, howeverlate,
avails with God; that his earis not closedagainstthe sigh of the contrite, even
at the lasthour of the day; that up to the last there is mercy to be had by them
who truly seek it. But there is another lessonto be learnt.
2. One of warning and of fear. There is every reasonto hope that true though
late repentance is always accepted;but there is grave reasonto fearthat late
repentance is seldom realand true. How often does experience prove that men
in apparently dying hours have believed themselves to be penitent when they
have only been apprehensive of coming doom! The dread of approaching
judgment is far from being the same thing as repentance unto life. Notthe last
hour, when a selfishdread may be so easily mistakenfor spiritual conviction,
but the day of health and strength, when conviction can pass into action and
honest shame into faithful service, is the time to turn from sin and to seek the
face and the favor of the living God. Let none despair, but let none presume. -
C.
Biblical Illustrator
And one of the malefactors which were hanged railed on Him.
Luke 23:39-43
The impenitent malefactor
G. E. Jones.I. THIS MAN'S TREATMENTOF CHRIST suggestsseveral
things for our consideration. "He railed on Him."
1. What inhumanity. The suffering of Jesus ought surely to have moved his
heart to pity.
2. The friendlessness ofthe majestic Sufferer touched him not.
3. His like condition to the Sufferer by his side touched no chord of sympathy
in his breast.
II. THE MALEFACTOR WAS AN UNBELIEVER. He had probably never
seenChrist before. On this accounthe was less guilty than many at Calvary
that day; and less guilty than thousands who hear the gospelto-day, but still
rejectChrist. According to light and privileges is our responsibility. But this

robber had ground enough to warrant his belief in Christ. His companion
bad, yet he joined those who railed upon Jesus.
III. CHRIST'S TREATMENTOF THE MALEFACTOR. Pitying silence. He
will answerno man's prayer to prove His power. His word, His Church, the
Christian, are the miracles that must testify to His powerto save.
(G. E. Jones.)
The impenitent thief
The Lay Preacher.I. HUMAN LIFE ENDING AN UTTER MORAL
WRECK.
II. HUMAN LIFE ENDING ON THE GALLOWS.
III. HUMAN LIFE ENDING IN SIGHT OF THE CROSS.
IV. HUMAN LIFE ENDING IN DESPAIR.
(The Lay Preacher.)
The two malefactors
EssexRemembrancer.I. REFLECTIONS. Here we have a true picture of
human nature as it appears amidst difficulties, and dangers, and sufferings,
the appropriate fruits of sin. A care to avoid pain is universally prevalent, but
a care to avoid sin is comparatively of rare occurrence. Ofthis conduct one of
the malefactors crucifiedwith Christ afforded a lamentable example. But the
other, howeverbad he had previously been, howevermuch hardened or
debased, was brought to true repentance. There was an invisible energy
touching his soul and melting it into contrition; the power of the cross of
Christ was felt, and it proved the Redeemerto be greatin sufferings. Yes, this
criminal became humble, his heart believed, and his faith penetrated the vail
of the incarnation, realizing what was concealedfrom an eye of sense, evena
ground of hope for his guilty soul.
II. APPLICATION.
1. Let us see the greatnessand the glory of the Saviour's character. What
powerI what grace!what dominion over the invisible world!
2. The language of the text supplies a plain proof of the separate and happy
existence ofthe spirits of just men after death.
3. The sufficiency of the sacrifice for sin made by the death of Christ, is
illustrated by the case we have considered. He contemplatedsinners, the chief
of sinners, when he offered Himself to God.

4. What different effects may result amidst a sameness ofcircumstances and
opportunities. Here were two of similar character, both exceedinglywicked,
with death in immediate prospect; one becomes a penitent seeking his
salvation, the other remains hardened in his sins.
5. The subject suggests the language ofencouragementand of caution.
(EssexRemembrancer.)
The two robbers
Dr. Grandpierre.To defer the time of conversion, and as a pretext for
persevering in the ways of sin, the worldly-minded flatter themselves with
three principal delusions.
1. One delays his conversionbecause he imagines that a time of sicknessand
suffering will present a more favourable opportunity to think of it. He flatters
himself that he will not be carriedaway by a violent or sudden death; that a
long and slow malady, during the course of which he will have time to reflect,
and to make an accountof his ways, will permit him to prepare himself for the
meeting with his God. But how does he know whether a malady, under the
weight of which the very organismof the constitution sinks, will not oppress
his senses, dull his spirit, take from his mind its energy, and paralyze his
faculties? Who can be ignorant that, in such a case, nothing is more usual
than hesitations, adjournments, and delays, seeing the man has accustomed
himself to the deceitful hope of a recovery, sooneror later?
2. A secondreason, as I said, for which the worldly-minded defer their
conversionis, that they suppose that at the hour of death Providence will
work miracles of salvation, other and more efficacious thanthose which they
have been able to enjoy during their life; and that the most pressing
invitations of grace, the most irresistible attractions of the Holy Spirit, the
most powerful manifestations of Divine love will be afforded. Where has God
promised such manifestations? Nowhere. Butso be it; what does this prove?
When the heart is hardened by a long course of sin, will it not resist the
evidence of truths the best established, and facts the most palpable, even the
most powerful miracles of salvation?
3. Lastly, impenitent sinners defer their conversionupon the pretext that, at
the time when they shall see deathto be near, love of the world will disappear
from the heart, carnal passions will be extinguished, and the soulwill open
itself to the influence of the truths of the Word of Life. But if the experience of
many centuries is not sufficient to attestthat such a time has not upon the soul
that regenerating powerwhich is supposed; that, instead of detaching himself
from the things of earth, the unregeneratedman will strive to attachhimself

more, and to cling more strongly, to measures which may prolong his
existence in this world; that so far from becoming more susceptible to the
beauty of truth and love, a long course of resistance renders the heart
incapable of feeling their attractions, surely the example of the dying robber
will be sufficient to dispel for everthose fatal delusions. Notonly is this robber
not touched by the truth, but he repels it; not only does he continue to sleepin
the security of sin, but he is incensedagainstthe Word; and whilst shame and
remorse should have closedhis lips, he unites with the multitude to insult the
Saviour of the world: and to all his other sins he adds an impudent irony
againstthe Son of God; he crowns all his crimes by blasphemy. After that, will
you still count, O all you who defer your conversion, on the changes that
accompanydeath, as if they could miraculously break the chain of your sins,
or promote your eternal salvation? Three things have struck us in the history
of the unconverted robber: first, that death was not startling; second, that
extraordinary succourof grace was notreceived; third, that he aggravatedhis
condemnation and hardened himself in circumstances, whichit seems should
have amelioratedhis state. The conversionof his companionin iniquity
presents to us reflections ofquite another nature. And canyou doubt, that if
in this moment some one had been able to bring down the convertedthief
from the cross, hadbeen able to lavish upon him the succours of art, and, in
the end, cicatrize his wounds: if one could have contrived to arrest the fever to
which he was a prey, to give him the use of his members; to restore him to life;
can you doubt that, such being his feelings, the remainder of his earthly
existence would have been other than a noble demonstration of the powerof
the faith and love which lived in his soul?
(Dr. Grandpierre.)
The crucified malefactors
N. Emmons, D. D.I. Let us considerWHEREIN THESE TWO
MALEFACTORS WERE ALIKE.
1. They were alike in respectto depravity of heart.
2. They were alike in respectto their knowledge ofChrist.
3. They were alike in practice — both malefactors.
4. They were alike in condemnation.
II. WHEN THEY BEGAN TO DIFFER. Apparently it was when the darkness
began. And we can easilybelieve that such an unexpected and solemn miracle,
on such an awful occasion, did make a deep impression upon the minds of all

the spectatorsofthe crucifixion of the Lord of glory, and more upon some
than others.
III. WHEREIN THEY EVENTUALLY AND FINALLY DIFFERED. Here it
may be observed—
1. That one realized the wrath of Godabiding upon him, whilst the other did
not. This poor, perishing criminal was thoroughly awakenedfrom his long
and habitual stupidity, and clearlysaw his dangerous condition; which is
usually the first step to conversion. He might, however, have seenand felt
such danger, and with his eyes open gone to destruction. But —
2. His awakening was followedwith conviction. He not only realized that he
was exposedto everlasting misery, but was convinced, in his conscience, that
he deserved it.
3. He renounced his enmity to God, and became cordially reconciledto His
vindictive justice.
4. Having exercisedtrue love, repentance, and submission towards God, he
exerciseda saving faith in the Lord Jesus Christ. Thus the two malefactors
beganto differ while hanging on the cross;and they continue to differ as long
as they lived, and will continue to differ as long as they exist.What has been
said in this discourse may serve to throw light upon some important subjects
which have been supposed to be dark and difficult to understand.
1. It appears from the conduct of the penitent malefactor, that the doctrine of
unconditional submission is founded in fact. He really felt and expresseda
cordial and unreserved submission to God, when he expectedin a few
moments to sink down into the pit of endless destruction.
2. It appears from the views and exercises ofthe penitent malefactor, that the
doctrine of repentance before faith is founded in fact.
3. It appears from the views and feelings of the penitent malefactor, that the
doctrine of instantaneous regenerationis founded in fact.
4. It appears from the conduct of God towards the two malefactors, thatHe
acts as a Sovereignin renewing the hearts of men.
5. The conduct of the impenitent malefactorshows that no external means or
motives are sufficient to awaken, convince, orconvert any stupid sinner.
6. It appears from the fate of the impenitent malefactor, that impenitent
sinners have no ground to rely upon the mere mercy of Christ in a dying hour.
It is, therefore, presumption in any sinners to live in the hope of a death-bed
repentances.

7. It appears from the conduct and the condition of the penitent malefactor,
that sinners may be savedat the eleventh or last hour of life, if they really
repent and believe in Christ.
(N. Emmons, D. D.)
Lessons from the three crosses onCalvary
H. G. Guinness, B. A.I. THE WAGES OF SIN IS DEATH.
1. Deathto the sinner — the death of the body, and afterwards the death of
the soulin hell.
2. Deathto the Saviour, who knew no sin, but bears our iniquities on the cross.
3. Deathto the saint; for though on him the secondand more awful death, the
death of the soul, hath no power, yet he cannot escapethe death of the body;
for all saints since Abel have had to pass through the river Jordan, save two,
Enoch and Elijah. God must be just; and nothing short of death is sin's just
recompense. Ohthat you would turn to Him whose "gift is eternal life,
through Jesus Christ our Lord!"
II. Another lessonwe learn from this solemnscene is, that THE
UNCONVERTEDGROW WORSEAND WORSE. Perhaps the lostthief was
brought up by pious parents; most likely he was taught to kneel before God
by his mother, and was led up to the temple, and heard the sweetmusic echo
among its marble arches, whenthe worshippers sang God's praises. Often had
he wondered, and perhaps wept, when hearing the history of Joseph, and
Samuel, and Daniel. But, alas!he was led awayby little and little, adding sin
to sin, until sinning became a habit, and habit became confirmed and
strengthened, till he walkedopenly with the ungodly, stood in the way of
sinners, and at last sat down in the seatof the scorner;and though rebuked,
remained hardened, and went down a doomed man to hell. You cannot
indulge one sin without opening the door for others. The man who begins by
walking in the downhill path of sin, goes on to running, until he falls headlong
into hell.
III. THERE ARE NONE TOO BAD TO BE FORGIVEN. Art thou a thief? As
the thief on the cross was saved, so mayestthou; take heart, and cry to Jesus.
Art thou a blasphemer? The blasphemer, Bunyan, was saved, and so mayest
thou; take heart, and cry to Jesus. Art thou a harlot? The harlot, Mary, was
saved, and so mayest thou; take heart, and cry to Jesus. Art thou a murderer?
There may be some such here; for God knows there are not only murders that
never saw the light, but "he that hateth his brother is a murderer." But oh!
the murderer David was saved, and so mayest thou; take heart, and cry to

Jesus. Saulof Tarsus, whose hands were dyed with the blood of Stephen, was
washedwith the blood of Jesus. I saw, not long since, lying on the bed of
sicknessand death, a poor outcastwoman, whose spirit has since departed.
She spoke to this effectto a dear friend of mine: — "I have been, not five, not
ten, not fifteen, but twenty years living in open and loathsome sin; but I have
found that Christ will castout none — no, not the most hell-deserving sinner
who cries to Him. And now I am dying; but I am happy, for 'the blood of
Jesus Christ, His Son, cleansethme from all sin.' And when I am gone, let
these words be written on my tombstone — 'So foolish was I, and ignorant, I
was as a beastbefore Thee. NeverthelessI am continually with Thee:Thou
hast holden me by my right hand. Thou shalt guide me with Thy counseland
afterward receive me to glory.'" Oh, whoeveryou are, Christ can save you!
IV. Learn, too, from Calvary. that WHEN A SINNER IS SAVED, IT IS BY
FAITH IN JESUS. How canI prove to you the faith of the penitent thief? By
his wonderful prayer.
(H. G. Guinness, B. A.)
Dostnot thou fearGod?
The restraining principle
Canon Knox Little.And what is this fear? This fear is a solemn dread of the
creature in presence of the Creator. Well, then, with real thought on the
Passion, whymust we feel, as a prominent principle, a fear of God?
1. The Cross, my brothers, witnessedto two things — God's awful and
necessaryjudgments on human sin. It must be so. God could not be God if it
were otherwise. The atonement is nothing else but the fearful statement of
Divine holiness in relation to sin. Our first clearintimations of God, it has
been truly argued, are not conclusions from reasoning on final causes, or
evidences from the harmonies of a material world. No; they are the voice of
conscience, andthe self-evident consistencyofthe moral law. It is always
possible to conceive, so it has been wiselysaid, all sorts of changes in the
structure of the material world, and we find no difficulty to the intellect,
whatevermay be saidabout the imagination in the revelation of its final
transformation by fire — that unimagined and yet inevitable catastrophe. But
one thing is impossible — we cannotconceive right being otherwise than right,
and wrong than wrong; we cannot imagine createddissonancesin the
harmony of the moral law, and what is that but saying that there are eternal
necessitiesin the being of our Creator? And if so, being good, His judgment
must be severe, must be awful, on persistent sin. We sayso in our saner

moments, but how are we to feelthe truth of our saying? The answeris —
Calvary.
2. But this fear is also a serious apprehensionof the dreadfulness of evil in
itself. The Cross showedthe intensity of the love of God, and, by the form of
the revelation, was revealedHis knowledge ofour fearful danger. The genius
of MichaelAngelo made the Sibyls splendid on the ceiling of the Sistine from
the magnificence ofproportion quite as much as from the softness ofcolour.
Proportion is the secretoflasting charm. It is holy fear that is the principle of
proportion in the relation of the creature — the fallen creature — to his
Creator. To see Godin suffering is, by grace, to have a proportionate
affection. By it we are restrained, by it we are awedand solemnized, by it we
act as men should in the felt presence oftheir Maker, by it we learn, in fact,
our proper place.
(Canon Knox Little.)
The fear of God gives harmony to life
Canon Knox Little.As the glow of a solemn sunrise gives to the tracts of
impenetrable vapour a splendour which illumines and transforms, changing
into awful beauty the cloud-folds of the slate-greymorning on the mountains,
which were otherwise but the draperies of a sulking storm, so the fear of God
gives harmony and colour to the more murky cloud]ands of the inner life. It
is, it is indeed, to eachof us a distinct and necessaryelementin that solid and
faithful perseverance to which, and to which alone, is promised the reward of
victory. Amidst the mysteries and miseries of this lowerlife; amidst its simple
joys, its unspeakable sorrows;amidst the delirium of ambition, the
intoxication of pleasure, the heart-corroding of daily care, the numbing frosts
of encroaching worldliness, the blinding mists of severe temptations, we may
be — if we will to realize its meaning — we may be arrestedby the spectacle
of the Passion;and among its fruitful and tremendous lessons, it teaches
restraint of the tempest of our lowerdesires, brings us some sense of the vast
issues of eternity, and says to us in accents whichwe may hear above the surge
of the surf and the breaking of the billows, "Look to your Representative;
contemplate the dignity, the mystery of His sorrow;whether high in rank or
among (what the world calls)the dregs of society, whetherwith greatgifts or
with few attainments, walk as a creature in presence ofhis Creator;have a
care what you are doing; live as those who live, but who have to die, or those
who now in time must soonfeel the pressure of eternity. Child, child of such
an awful, such a splendid sacrifice, fearGod!
(Canon Knox Little.)

Nothing amiss
The dying thief's testimony to our Lord
D. Brown, D. D."Nothing amiss" — what does that mean, as used here?
Literally, it means "nothing out of place" — unsuitable, unbecoming,
improper. Does it mean, then, "He has not been guilty of crimes like ours —
of robbery, violence, insurrection, murder"? With nothing of that sort was He
ever charged;and none in the city, goodor bad, could be a strangerto the one
charge brought againstHim; for the whole country, as well as the crowded
streets of the metropolis, was full of it. He was dying under the charge ofhigh
treasonagainstheaven — of blasphemy — of not only laying claim to royal
honours, but malting Himself equal with God. I take it, therefore, that in
saying, "This Man has done nothing amiss," his words must mean, "He has
made no false claim: He said, 'I am the Christ,' but in that He did nothing
amiss; 'I am the King of Israel,'but in that He did nothing amiss; He called
Himself the Son of God, the Light of the world, the Restof the weary, the
Physicianof the sick at heart, but in this He did nothing amiss." Notthat I for
a moment suppose that this penitent criminal had knowledge enoughto say all
this as I have said it; but I feelconfident that he had gleams of it, and that I
have not gone beyond the spirit of his testimony to the innocence of our Lord.
Amidst the buzzings about this new kind of criminal — innocent, by universal
consent, of all the ordinary crimes, yet chargedwith a crime never before laid
to the charge of any — some accountof the marvellous works ascribedto
Him, and of the words of heavenly grace He was saidto have uttered, might
easilyreach this man's ear;and just as the wind bloweth where it listeth, so
that grace whichis the Spirit's breath upon the soul might send what he heard
like arrows into a softenedbreast — as not seldom it does even still.
(D. Brown, D. D.)
COMMENTARIES
EXPOSITORY(ENGLISHBIBLE)
Ellicott's Commentary for English Readers(40)But the other answering
rebuked him.—On the legends connectedwith the penitent thief, see Notes on
Matthew 27:44. Dysmas, or Titus, as they name him, had once before looked
on the face of the Christ. He had been one of a band of robbers that attacked
the holy travellers in their flight from Bethlehem, and had then pleaded for

their lives. The Virgin Mother had blessedhim. The child Christ had foretold
his suffering and his repentance. Now, as he gazedon the face of the divine
Sufferer, he recognisedthe features of the infant Jesus (Gosp. ofInfancy, viii.
1-8; Gosp. of Nicodemus, i. 10). Confining ourselves to what St. Luke records,
we may think of him as impressedby the holiness and patience of Him he
lookedon. What such a One claimed to be, that He must have a right to claim,
and so the very words uttered in mockery, “Christ, the King of Israel,”
became an element in his conversion. This, of course, implies that he cherished
Messianic hopes ofsome kind, if only of the vague nature then common
among his people. Yet deeper in the ground-work of his characterthere must
have been the fearof God, the reverence and awe rising out of a sense ofsin,
the absence ofwhich he noted in his companion. He acceptedhis punishment
as just, and in so doing made it reformatory and not simply penal.
Matthew Henry's Concise Commentary23:32-43As soonas Christ was
fastenedto the cross, he prayed for those who crucified him. The greatthing
he died to purchase and procure for us, is the forgiveness ofsin. This he prays
for. Jesus was crucifiedbetweentwo thieves; in them were shown the different
effects the cross ofChrist would have upon the children of men in the
preaching the gospel. One malefactorwas hardened to the last. No troubles of
themselves will change a wickedheart. The other was softenedat the last: he
was snatchedas a brand out of the burning, and made a monument of Divine
mercy. This gives no encouragementto any to put off repentance to their
death-beds, or to hope that they shall then find mercy. It is certain that true
repentance is never too late; but it is as certain that late repentance is seldom
true. None canbe sure they shall have time to repent at death, but every man
may be sure he cannot have the advantages this penitent thief had. We shall
see the case to be singular, if we observe the uncommon effects of God's grace
upon this man. He reproved the other for railing on Christ. He owned that he
deservedwhat was done to him. He believed Jesus to have suffered
wrongfully. Observe his faith in this prayer. Christ was in the depth of
disgrace, suffering as a deceiver, and not delivered by his Father. He made
this professionbefore the wonders were displayed which put honour on
Christ's sufferings, and startled the centurion. He believed in a life to come,
and desired to be happy in that life; not like the other thief, to be only saved
from the cross. Observe his humility in this prayer. All his request is, Lord,
remember me; quite referring it to Jesus in what wayto remember him. Thus
he was humbled in true repentance, and he brought forth all the fruits for
repentance his circumstances would admit. Christ upon the cross, is gracious

like Christ upon the throne. Though he was in the greateststruggle and
agony, yet he had pity for a poor penitent. By this actof grace we are to
understand that Jesus Christ died to open the kingdom of heaven to all
penitent, obedient believers. It is a single instance in Scripture; it should teach
us to despairof none, and that none should despairof themselves;but lest it
should be abused, it is contrastedwith the awful state of the other thief, who
died hardened in unbelief, though a crucified Saviour was so near him. Be
sure that in generalmen die as they live.
Barnes'Notes on the BibleDostnot thou fear God ... - You are condemned to
die as well as he. It is improper for you to rail on him as the rulers and
Romans do. God is just, and you are hastening to his bar, and you should,
therefore, fear him, and fear that he will punish you for railing on this
innocent man.
Same condemnation - Condemnation to death; not death for the same thing,
but the same "kind" of death.
Jamieson-Fausset-BrownBible Commentary40. Dostnot thou—"thou" is
emphatic: "Let others jeer, but dost thou?"
fear God—Hastthou no fear of meeting Him so soonas thy righteous Judge?
Thou art within an hour or two of eternity, and dost thou spend it in reckless
disregardof coming judgment?
in the same condemnation—He has been condemned to die, but is it better
with thee? Doth even a common lot kindle no sympathy in thy breast?
Matthew Poole's CommentarySee Poole on"Luke 23:34"
Gill's Exposition of the Entire BibleBut the other answering, rebuked him,....
That is, the other malefactormade answerto him, and reproved him for his
basenessand wickedness:
saying, dost not thou fearGod; or "neither dost thou fear God", any more
than these priests, people, and soldiers, that are acting such a barbarous and
inhuman part to a man in misery: and wilt thou do the same, and show that
thou art an impious wretch, now thou art just going out of the world, and
neither fears God, nor regards man, and art without compassionto a fellow
sufferer, adding sin to sin,
seeing thou art in the same condemnation? undergoing the same sortof
punishment, though not on the same account, which might be the reasonwhy
they suffered on the same day: for the Jews say(a), they never judge (or
condemn) two in one day, but one today, and the other tomorrow; but if they
are in one transgression,

, "and one death", as an adulterer with an adulteress, they condemn them
both in one day; but if the adulterer lies with a priest's daughter, seeing he is
to be strangled, and she to be burnt, they do not execute them both in one
day.''
(a) Maimon. Hilch. Sanhedrin, c. 14. sect. 10.
Geneva Study BibleBut the other answering rebuked him, saying, Dostnot
thou fear God, seeing thou art in the same condemnation?
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek TestamentHYPERLINK"/luke/23-40.htm"Luke 23:40.
οὐδὲ φοβῇ σὺ τ. θ.: οὐδὲ may be connectedwith, and the emphasis may fall
on, either φοβῇ, σὺ, or θεόν = (1) dost thou not even fear God, not to speak of
any higher religious feeling? (2) dost not even thou, in contrastto these
mockers ofmisery, fear, etc.? (3) dost thou not fear God, at least, if thou hast
no regard for men? The position of οὐδὲ just before φοβῇ, casts the scale in
favour of (1).
Cambridge Bible for Schools and Colleges40. Butthe other] The ‘bonus latro,’
or ‘Penitent Robber,’is calledby various traditional names, and in the Arabic
‘Gospelof the Infancy’ (an Apocryphal book) he is called Titus and Dysmas in
Ev. Nicodem. X., and a story is told that he had saved the Virgin and her
Child from his comrades during their flight into Egypt. There are robber
caves in the Valley of Doves which leads from Gennesarethto Kurn Hattin
(see on Luke 6:12), and he may have been among the crowds who hung on the
lips of Jesus in former days. “Doubtless the Cross aided his penitence. On the
soft couchconversionis rare.” Bengel.
Dostnot thou fearGod] Rather, Dostnot thou even fear God?
Bengel's GnomenHYPERLINK"/luke/23-40.htm"Luke 23:40. Ὁ ἓτερος, the
other of the two) The exceedinglyhard cross renderedmuch help towards his
repentance. Conversionseldomtakes place on a soft and easycouch.—
[ἐπετίμα αὐτῷ, rebuked him) Thou mayestsee here combined penitence, faith,
confession, prayer, reproofof the ungodly, and all that is worthy of the
Christian man. The abuse of this most choice example is fraught with danger;
the legitimate use of it is in the highest degree profitable.—V. g.]—οὐδὲ)Dost
thou not even fear? Notto say, long for, have a desire after. [Fearis the first
commencementin the reformation (rectifying) of the mind.—V. g.]—φοβῇ,
fear) Therefore he himself was influenced by fear.—ὃτι, because, seeing that)

This would have been quite sufficient cause for fearing.—τῷ αὐτῷ)the same,
as He and I are.
VERSE 41
Ellicott's Commentary for English Readers(41)This man hath done nothing
amiss.—The confidentassertionmay have rested on previous knowledge of
our Lord’s life and character, oron some report that had reachedhim on his
way to Golgotha, oron Pilate’s confessionthat he found no fault in Him.
for. Jesus was crucifiedbetween two thieves; in them were shown the different

Barnes'Notes on the BibleDue reward of our deeds - The proper punishment
for our crimes. They had been highwaymen, and it was just that they should
die.
Jamieson-Fausset-BrownBible Commentary41. we … justly, &c.—He owns
the worstof his crimes and deserts, and would fain shame his fellow into the
same.
nothing amiss—literally, "out of place";hence "unnatural"; a striking term
here. Our Lord was not chargedwith ordinary crime, but only with laying
claim to office and honors which amounted to blasphemy. The charge of
treasonhad not even a show of truth, as Pilate told His enemies. In this
defense then there seems more than meets the eye. "He made Himself the
promised Messiah, the Sonof God; but in this He 'did nothing amiss';He ate
with publicans and sinners, and bade all the weary and heavy laden come and
rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord
of the Kingdom of God, to shut it at will, but also to open it at pleasure even to
such as we are; but in this He 'did nothing amiss!'" Does His next speech
imply less than this? Observe:(1) His frank confessionand genuine self-
condemnation. (2) His astonishmentand horror at the very different state of
his fellow's mind. (3) His anxiety to bring him to a better mind while yet there
was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all
that this implied of the rightfulness of His claims.
Gill's Exposition of the Entire BibleAnd we indeed justly,.... For sins
committed againstthe law; our sentence is just, we are righteously punished:
which shows that he had a true sense ofsin; for where that is, there will be not
only an acknowledgmentofthe offence, but a vindication of the justice of God,
should he proceedto deal according to the demerit of sin: for we receive the
due rewardof our deeds; though, according to the law of Moses, theft was not
punishable with death, but with a restoration, either double, or fourfold, or
fivefold, according to the nature of it; see Exodus 22:1. It may be these men
had committed murder along with the robbery:

but this man hath done nothing amiss; or absurd, unreasonable, wicked, and
detestable:he did no injury to God, or man; wrongedno man's personor
property; did all things well; obeyed the law of God perfectly, and always did
the things which were pleasing to God. Thus, from the mouth of one of the
malefactors Christ suffered with, was he declaredinnocent; when the Jews
designed, by crucifying him with them, to have led the people to have believed
that he suffered for a crime equal, or superior to theirs.
Geneva Study BibleAnd we indeed justly; for we receive the due reward of
our deeds:but this man hath done nothing {h} amiss.
(h) More than he ought.
Expositor's Greek TestamentHYPERLINK"/luke/23-41.htm"Luke 23:41.
ἄτοπον(α pr. and τόπος): primarily out of place, unfitting, absurd, often in
Plato;in later usage bearing a moral sense—wrong, wicked(ἄτοπα πονηρὰ,
αἰσχρὰ, Hesych.); of persons 2 Thessalonians 3:2, in the sense ofphysically
hurtful in Acts 28:6.
Cambridge Bible for Schools andColleges41. we receive the due reward of
our deeds]Literally, “we receive back things worthy of the crimes we did.”
hath done nothing amiss]Literally, “did nothing out of place” (like our “out
of the way,” i.e. nothing unusual or wrong). The word prasso in both clauses
implies grave actions (see Luke 23:51), and this testimony implies entire
innocence. It is the broadestpossible acquittal. The word atopos occurs in 2
Thessalonians 3:2.
Bengel's GnomenHYPERLINK"/luke/23-41.htm"Luke 23:41. Δικαίως,
justly) The penitent approves of the penalty awardedto his sin.—οὗτος, this
man) The convertedrobber had seenand heard the successiveprogress
(course)of the Lord’s passion, at leastfrom the time of His being led forth
from the city: or even he may have previously seenand heard Jesus.—οὐδὲν
ἄτοπον)nothing amiss, nothing unseasonable orout of place.
Vincent's Word StudiesReceive
Are receding would be better.
Amiss (ἄτοπον)
Lit., out of place, and so strange, eccentric, perverse;as in 2 Thessalonians
3:2, where it is rendered unreasonable. The expressionhere answers nearlyto
our familiar phrase, "has done nothing out of the way." Compare Acts 28:6;
no harm.

VERSE 42
Ellicott's Commentary for English Readers(42)Lord, remember me when
thou comestinto thy kingdom.—More accurately, in Thy kingdom. There is
something singularly touching in the trust implied in the form of the appeal.
He asks for no specialboon, no place on the right hand or on the left; no room
in the King’s palace. He is content not to be forgotten, certain that if the King
remember him at all, it will be with thoughts of tenderness and pity.
MacLaren's ExpositionsLuke
WORDS FROM THE CROSS
THE DYING THIEF
Luke 23:42.
There is an old and true division of the work of Christ into three parts-
prophet, priest, and king. Such a distinction manifestly exists, though it may
be overestimated, or rather, the statementof it may be exaggerated, if it be
supposedthat separate acts ofHis discharge these separate functions, and that
He ceasesto be the one before He becomes the other. Rather it is true that all
His work is prophetic, that all His work is priestly, and that His prophetic and
priestly work is the exercise ofHis kingly authority. But still the division is a
true one, and helps to set before us, clearly and definitely, the wide range of
the benefits of Christ’s mission and death. It is noteworthy that these three
groups round the Cross, the third of which we have to speak ofnow-that of
the ‘daughters of Jerusalem,’that of the deriding scribes and the indifferent
soldiers, and this one of the two thieves-eachpresents us Christ in one of the
three characters. The words that He spoke upon the Cross, with reference to
others than Himself, may be gatheredaround, and arrangedunder, that
threefold aspectof Christ’s work. The prophet said, ‘Daughters of Jerusalem,
weepnot for Me, but weepfor yourselves, for the days are coming.’The priest
said, ‘Father, forgive them, for they know not what they do. ‘The king, in His
sovereignty, ruled the heart of that penitent man from His Cross, and while
the crownshone athwart the smoke and the agonyof the death, the king
‘opened the gates ofthe kingdom of heaven unto all believers’when He said,
‘This day shalt thou be with Me in Paradise!’ We shall not attempt, in dealing

with this incident, to paint pictures. I have a far more important thing to do
than even to try to bring vividly before your minds the scene on that little hill
of Calvary. It is the meaning that we are concernedwith, and not the mere
externals. I take it for granted, then, that we know the details:-the dying man
in his agony, beginning to see dimly, as his soul closedupon earthly things,
who this was-patient, loving, mighty there in His sufferings; and using his last
breath to cry, ‘Lord, remember me!’-and the suffererthroned in the majesty
of His meekness,and divinity of His endurance;calm, conscious, full of felt
but silent power, accepting homage, bending to the penitence, loving the
sinner, and flinging open the gates of the pale kingdoms into which He was to
pass, with these His last words.
First, then, we see here an illustration of the Cross in its power of drawing
men to itself. It is strange to think that, perhaps, at that moment the only
human being who thoroughly believed in Christ was that dying robber. The
disciples are all gone. The most faithful of them are recreant, denying, fleeing.
A handful of women are standing there, not knowing what to think about it,
stunned but loving; and alone {as I suppose}, alone of all the sons of men, the
crucified malefactorwas in the sunshine of faith, and could say‘I believe!’ As
everything of the future history of the world and of the Gospelis typified in
the events of the Crucifixion, it was fitting that here again and at the last there
should be a prophetic fulfilment of His own saying, ‘I, if I be lifted up, will
draw all men unto Me.’
But mark, here we have a striking instance of the universal law of the
progress ofthe Gospel, in the two-fold effort of the contemplation of the
Cross. Byits foot was to be seenthe derision of the scribes and the stupor of
the soldiery; and now here are the two thieves-the one chiming in with the
universal reproaches;and the other beholding the same event, having the
same circumstances displayedbefore him, and they influence him thus.
Brethren, it is just the history of the Gospelwhereverit goes. It is its history
now, and among us. The Gospelis preachedequally to every man. The same
messagecomes to us all, offering us the same terms. Christ stands before each
of us in the same attitude. And what is the consequence? A parting of the
whole mass of us, some to one side and some to the other. So, when you take a
magnet, and hold it to an indiscriminate heap of metal filings, it will gather
out all the iron, and leave behind all the rest. ‘I, if I be lifted up,’ said He, ‘will
draw all men unto Me.’ The attractive power will go out over the whole race
of His brethren; but from some there will be no response. In some hearts there
will be no yielding to the attraction. Some will remain rooted, obstinate,

steadfastin their place; and to some the lightestword will be mighty enough
to stir all the slumbering pulses of their sin-ridden hearts, and to bring them,
broken and penitent, for mercy to His feet. To the one He is ‘a savour of life
unto life, and to the other a savour of death unto death.’ The broadest
doctrine of the universal adaptation, and the universal intention too, of the
Gospel, as the ‘power of God unto salvation,’contains hidden in its depths this
undeniable fact, that, be the cause whatit may {and as I believe, the cause lies
with us, and is our fault} this separating, judging effectfollows from all
faithful preaching of Christ’s words. He came to judge the world, ‘that they
which see not’ {as He Himself said} ‘might see, and they which see might be
made blind,’ And on the Cross that process wenton in two men, alike in
necessity, alike in criminality, alike in this, that Death’s icy finger was just
being laid upon their heart, to stop all the flow of its wild blood and passion,
but different in this, that the one of them turned himself, by God’s grace, and
laid hold on the Gospelthat was offered to him, and the other turned himself
away, and derided, and died.
And now, there is another consideration. If we look at this man, this penitent
thief, and contrasthim, his previous history, and his present feelings, with the
people that stood around, and rejectedand scoffed, we getsome light as to the
sort of thing that unfits men for perceiving and accepting the Gospelwhen it
is offered to them. Remember the other classesofpersons who were there.
There were Roman soldiers, with very partial knowledge ofwhat they were
doing, and whose only feeling was that of entire indifference; and there were
JewishRabbis, Pharisees,Priests, andpeople, who knew a little more of what
they were doing, and whose feeling was derisionand scorn. Now, if we mark
the ordinary scriptural representation, especiallyas to the last class, we
cannot help seeing that there comes out this principle:-The thing of all others
that unfits men for the receptionof Christ as a Saviour, and for the simple
reliance on His atoning blood and divine mercy, is not gross, long profligacy,
and outward, vehement transgression;but it is self-complacency, clean, fatal
self-righteousnessand self-sufficiency.
Why was it that Scribes and Pharisees turned awayfrom Him? For three
reasons. Becauseoftheir pride of wisdom. ‘We are the men who know all
about Moses and the traditions of the elders; we judge this new phenomenon
not by the question, How does it come to our consciences,and how does it
appeal to our hearts? but we judge it by the question, How does it fit our
Rabbinical learning and subtle casuisticallaws?We are the Priests and the
Scribes;and the people that know not the law, they may accepta thing that

only appeals to the common human heart, but for us, in our intellectual
superiority, living remote from the common wants of the lower class, not
needing a rough outward Gospelof that sort, we can do without such a thing,
and we rejectit.’ They turned awayfrom the Cross, and their hatred
darkenedinto derision, and their menaces endedin a crucifixion, not merely
because ofa pride of wisdom, but because ofa complacentself-righteousness
that knew nothing of the factof sin, that never had learned to believe itself to
be full of evil, that had got so wrapped up in ceremonies as to have lost the
life; that had degraded the divine law of God, with all its lightning splendours,
and awful power, into a matter of ‘mint and anise and cummin.’ They turned
awayfor a third reason. Religionhad become to them a mere set of traditional
dogmas, to think accuratelyor to reasonclearlyabout which was all that was
needful. Worship having become ceremonial, and morality having become
casuistry, and religion having become theology, the men were as hard as a
nether millstone, and there was nothing to be done with them until these three
crusts were peeled off the heart, and, close and burning, the naked heart and
the nakedtruth of God came into contact.
Brethren, change the name, and the story is true about us. God forbid that I
should deny that every form of gross, sensualimmorality, ‘hardens all within’
{as one poor victim of it said}, ‘and petrifies the feeling.’God forbid that I
should seemto be speaking slightingly of the exceeding sinfulness of such sin,
or to be pouring contempt upon the laws of common morality. Do not
misapprehend me so. Still it is not sin in its outward forms that makes the
worstimpediment betweena man and the Cross, but it is sin plus self-
righteousness whichmakes the insurmountable obstacle to all faith and
repentance. And oh! in our days, when passionis tamed down by so many
bonds and chains; when the powerof societylies upon all of us, prescribing
our path, and keeping most of us from vice, partly because we are not
tempted, and partly because we have been brought up like some young trees
behind a wall, within the fence of decentcustoms and respectable manners,-
we have far more need to tell orderly, respectable moral men-’My brother,
that thing that you have is worth nothing, as settling your position before
God’; than to stand up and thunder about crimes which half of us never
heard of, and perhaps only an infinitesimal percentage ofus have ever
committed. All sin separates from God, but the thing that makes the
separationpermanent is not the sin, but the ignorance of the sin. Self-
righteousness, aye, andpride of wisdom, they-they have perverted many a
nature, many a young man’s glowing spirit, and have turned him away from
the Gospel. If there be a man here who is looking at the simple messageof

peace and pardon and purity through Christ, and is saying to himself, Yes; it
may fit the common class ofminds that require outward signs and symbols,
and must pin their faith to forms; but for me with my culture, for me with my
spiritual tendencies, for me with my new lights, I do not want any objective
redemption; I do not want anything to convince me of a divine love, and I do
not need any crucified Saviourto preachto me that God is merciful!-this
incident before us has a very solemn lessonin it for him. And if there be a
man here who is living a life of surface blamelessness,it has as solemn a lesson
for him. Look at the Scribe, and look at the Pharisee-religious menin their
way, wise men in their way, decent and respectable men in their way; and
look at that poor thief that had been caughtin the wilderness amongstthe
caves and dens, and had been brought red-handed with blood upon his sword,
and guilt in his heart, and nailed up there in the short and summary process
of a Roman jurisprudence;-and think that Scribe, and Pharisee, and Priest,
saw nothing in Christ; and that the poor profligate wretch saw this in Him,-
innocence that showedheavenly againsthis diabolicalblackness;and his heart
stirred, and he laid hold of Him in the stress of his mighty agony-as a
drowning man catches atanything that protrudes from the bank; and he held
and shook it, and the thing was fast, and he was safe!Not transgressionshuts
a man out from mercy. Transgression, which belongs to us all, makes us
subjects for the mercy; but it is pride, self-righteousness,trust in ourselves,
which ‘bars the gates ofmercy on mankind’; and the men that are condemned
are condemned not only because they have transgressedthe commandments
of God, but ‘this is the condemnation, that light came into the world, and men
loved darkness rather than light, because their deeds were evil.’
And then {and but a word} we see here, too, the elements of which acceptable
faith consists. One does not exactly know by what steps or through what
process this poor dying thief passed, which issuedin faith-whether it was an
impression from Christ’s presence, whetherit was that he had everheard
anything about Him before, or whether it was only that the wisdom which
dwells with death was beginning to clearhis eyes as life ebbed away. But
howeverhe came to the conviction, mark what it was that he believed and
expressed,-Iam a sinful man; all punishment that comes down upon me is
richly deserved: This man is pure and righteous;‘Lord, remember me when
Thou comestinto Thy kingdom!’ That is all-that is all. That is the thing that
saves a man. How much he did know-whetherhe knew all the depth of what
he was saying, when he said ‘Lord!’ is a question that we cannot answer;
whether he understood what the ‘kingdom’ was that he was expecting, is a
question that we cannot solve;but this is clear-the intellectual part of faith

may be dark and doubtful, but the moral and emotional part of it is manifest
and plain. There was, ‘I am nothing-Thou art everything: I bring myself and
my emptiness unto Thy greatfullness: fill it and make me blessed!’ Faith has
that. Faith has in it repentance-repentancehas in it faith too. Faith has in it
the recognitionof the certainty and the justice of a judgment that is coming
down crashing upon every human head; and then from the midst of these
fears, and sorrows,and the tempest of that great darkness, there rises up in
the night of terrors, the shining of one perhaps pale, quivering, distant, but
divinely given hope, ‘My Saviour! My Saviour! He is righteous: He has died-
He lives! I will stay no longer;I will castmyself upon Him!’ Once more-this
incident reminds us not only of the attractive power of the Cross, but of the
prophetic power of the Cross. We have here the Cross as pointing to and
foretelling the Kingdom. Pointing out, and foretelling: that is to say, of course,
and only, if we acceptthe scriptural statement of what these sufferings were,
the Personthat endured them, and the meaning of their being endured. But
the only thing I would dwell upon here, is, that when we think of Christ as
dying for us, we are never to separate it from that other solemnand future
coming of which this poor robber catches a glimpse. They crownedHim with
thorns, and they gave Him a reed for His sceptre. Thatmockery, so natural to
the strong practicalRomans in dealing with one whom they thought a
harmless enthusiast, was a symbol which they who did it little dreamed of.
The crownof thorns proclaims a sovereigntyfounded on sufferings. The
sceptre of feeble reed speaks ofpowerwielded in gentleness.The Cross leads
to the crown. The brow that was piercedby the sharp acanthus wreath,
therefore wears the diadem of the universe. The hand that passively held the
mockeryof the worthless, pithless reed, therefore rules the princes of the
earth with the rod of iron. He who was lifted up to the Cross, was,by that
very act, lifted up to be a Ruler and Commander to the peoples. For the death
of the Cross Godhath highly exaltedHim to be a Prince and a Saviour. The
way to glory for Him, the powerby which He wields the kingdom of the
world, is preciselythrough the suffering. And therefore, whensoeverthere
arises before us the image of the one, oh! let there rise before us likewise the
image of the other. The Cross links on to the kingdom-the kingdom lights up
the Cross. Mybrother, the Saviour comes-the Saviour comes a King. The
Saviour that comes a King is the Saviour that has been here and was crucified.
The kingdom that He establishes is all full of blessing, and love, and
gentleness;and to us {if we will unite the thoughts of Cross and Crown} there
is opened up not only the possibility of having boldness before Him in the day
of judgment, but there is opened up this likewise-the certaintythat He ‘shall
receive of the travail of His soul and be satisfied.’Oh, remember that as

certain as the historicalfact-He died on Calvary; so certain is the prophetic
fact-He shall reign, and you and I will stand there! I durst not touch that
subject. Take it into your own hearts; and think about it-a kingdom, a
judgment-seat, a crown, a gathereduniverse; separation, decision, execution
of the sentence. And oh! ask yourselves, ‘When that gentle eye, with lightning
in its depths, falls upon me, individualises me, summons out me to its bar-how
shall I stand?’ ‘Herein is our love made perfect, that we may have boldness
before Him in the day of judgment,’ ‘Lord, remember me when Thou comest
into Thy kingdom.’
Finally. Here is the Cross as revealing and opening the true Paradise.-’This
day shalt thou be with Me in Paradise.’We have no concernat present with
the many subtle inferences as to the state of the dead, and as to the condition
of our Lord’s human spirit before the Resurrection, whichhave been drawn
from these words. To me they do seemfairly to bear the broad and single
conclusionthat the spirits of the saved do enter at death into a state of
conscious presencewith their Saviour, and therefore of joy and felicity. But
beyond this we have no firm ground for going. It is of more practicalworth to
note that the penitent’s vague prayer is answered, and over-answered. He
asks, ‘WhenThou comest’-whensoeverthat may be-’remember me.’ ‘I shall
stand afar off; do not let me be utterly forgotten.’Christ answers-’Remember
thee! thou shalt be with Me, close to My side. Remember thee when I come!-
this day shalt thou be with Me.’
And what a contrastthat is-the conscious blessednessrushing in close upon
the heels of the momentary darkness of death. At the one moment there hangs
the thief writhing in mortal agony;the wild shouts of the fierce mob at his feet
are growing faint upon his ear; the city spread out at his feet, and all the
familiar sights of earth are growing dim to his filmy eye. The soldier’s spear
comes, the legs are broken, and in an instant there hangs a relaxed corpse;
and the spirit, the spirit-is where? Ah! how far away;releasedfrom all its sin
and its sore agony, struggling up at once into such strange divine enlargement,
a new star swimming into the firmament of heaven, a new face before the
throne of God, another sinner redeemedfrom earth! The consciousimmediate
blessednessofthe departed-be he what he may, be his life whatsoeverit may
have been-who at last, dark, sinful, standing with one footon the verge of
eternity, and poising himself for the flight, flings himself into the arms of
Christ-the everlasting blessedness,the Christ-presence and the Christ-
gladness, that is the message thatthe robber leaves to us from his cross.
Paradise is opened to us again. The Cross is the true ‘tree of life.’ The flaming

cherubim, and the sword that turneth every way, are gone, and the broad
road into the city, the Paradise of God, with all its beauties and all its peaceful
joy-a better Paradise, ‘a statelierEden,’ than that which we have lost, is flung
open to us for ever.
Do not trust a death-bed repentance, my brother. I have stood by many a
death-bed, and few indeed have they been where I could have believed that
the man was in a condition physically {to say nothing of anything else}clearly
to see and graspthe message ofthe Gospel. There is no limit to the mercy. I
know that God’s mercy is boundless. I know that ‘whilst there is life there is
hope.’ I know that a man, going-sweptdown that greatNiagara-if, before his
little skiff tilts over into the awful rapids, he canmake one great bound with
all his strength, and reach the solid ground-I know he may be saved. It is an
awful risk to run. A moment’s miscalculation, and skiff and voyageralike are
whelming in the green chaos below, and come up mangled into nothing, far
awaydown yonder upon the white turbulent foam. ‘One was savedupon the
Cross,’as the old divines used to tell us, ‘that none might despair; and only
one, that none might presume.’ ‘Now is the acceptedtime, and now is the day
of salvation!’
BensonCommentaryHYPERLINK "/luke/23-42.htm"Luke 23:42. And he
said, Lord, remember me when thou comestinto thy kingdom — Such was the
prayer of a dying sinner to a dying Saviour. And as in his confessionhe
discovereddeep repentance towardGod, so in this petition he discovered
strong faith in our Lord Jesus Christ. He owns him to be the Lord, and to
have a kingdom, and that he was going to that kingdom: that he should have
authority in it, and that those should be happy whom he favoured; to believe
and confess whichwas a greatthing at that time, when Christ was in the
depth of disgrace, desertedby his own disciples, reviled by his own nation,
suffering as an impostor, and not delivered by his Father! Verily, we have not
found so greatfaith, no, not in Israel! He evidently entertained an
incomparably more rational and exaltednotion of the Messiah’skingdom
than the disciples themselves:for while they expectednothing but a secular
empire, he gave evidence that he acknowledgedChrist’s spiritual dominion,
and not only believed him to be a king, but such a king as, after he was dead,
could profit the dead; for, at the very time that Jesus was dying on the cross,
he beggedto be remembered by him when he came into his kingdom. His
petition discovers also greatmodesty, humility, and consciousnessofhis own
demerits. He begs only to be remembered, and refers it to Christ in what way
to remember him. It is a requestlike that of Josephto the chief butler, Think

on me, Genesis 40:14, andit succeededbetter;the chief butler forgot Joseph,
but Christ remembered this thief. Observe, reader, to be remembered by
Christ, now he is in his kingdom, is what we should earnestly desire and pray
for: and it will be enoughto secure our welfare living and dying.
for. Jesus was crucifiedbetweentwo thieves; in them were shown the different
Barnes'Notes on the BibleRememberme - This is a phrase praying for favor,
or asking him to grant him an "interest" in his kingdom, or to acknowledge

him as one of his followers. It implied that he believed that Jesus was what he
claimed to be - the Messiah;that, though he was dying with them, yet he
would set up his kingdom; and that he had full powerto bless him, though
about to expire. It is possible that this man might have heard him preach
before his crucifixion, and have learned there the nature of his kingdom; or it
may have been that while on the cross Jesus hadtakenoccasionto acquaint
them with the nature of his kingdom. While he might have been doing this,
one of the malefactors may have continued to rail on him while the other
became truly penitent. Such a result of preaching the gospelwould not have
been unlike what has often occurred since, where, while the gospelhas been
proclaimed, one has been "takenand another left;" one has been melted to
repentance, anotherhas been more hardened in guilt. The promise which
follows shows that this prayer was answered. This was a case ofrepentance in
the lasthour, the trying hour of death; and it has been remarked that one was
brought to repentance there, to show that no one should "despair" on a dying
bed; and "but" one, that none should be presumptuous and delay repentance
to that awful moment.
When thou comest... - It is impossible now to fix the precise idea which this
robber had of Christ's coming. Whether it was that he expectedthat he would
rise from the dead, as some of the Jews supposedthe Messiahwould; or
whether he referred to the day of judgment; or whether to an immediate
translation to his kingdom in the heavens, we cannottell. All that we know is,
that he fully believed him to be the Messiah, and that he desired to obtain an
interest in that kingdom which he knew he would establish.
Jamieson-Fausset-BrownBible Commentary42. said unto Jesus, &c.—
Observe here (1) The "kingdom" referred to was one beyond the grave; for it
is inconceivable that he should have expectedHim to come down from the
cross to erectany temporal kingdom. (2) This he calls Christ's own (Thy)
kingdom. (3) As such, he sees in Christ the absolute right to dispose of that
kingdom to whom He pleased. (4) He does not presume to ask a place in that
kingdom, though that is what he means, but with a humility quite affecting,
just says, "Lord, remember me when," &c. Yet was there mighty faith in that
word. If Christ will but "think upon him" (Ne 5:19), at that august moment
when He "comethinto His kingdom," it will do. "Only assure me that then
Thou wilt not forgetsuch a wretch as I, that once hung by Thy side, and I am
content." Now contrastwith this bright act of faith the darkness even of the
apostles'minds, who could hardly be got to believe that their Masterwould
die at all, who now were almostdespairing of Him, and who when dead had
almost buried their hopes in His grave. Consider, too, the man's previous

disadvantages and bad life. And then mark how his faith comes out—not in
protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art
Lord of a kingdom, that death cannot disannul Thy title nor impede the
assumption of it in due time," &c.—but as having no shadow of doubt, and
rising above it as a question altogether, he just says, "Lord, remember me
when Thou comest," &c. Was everfaith like this exhibited upon earth? It
looks as if the brightest crown had been reservedfor the Saviour's head at His
darkestmoment!
Gill's Exposition of the Entire BibleAnd he said unto Jesus, Lord,....
Acknowledging him to be the Messiah, the King of kings, and Lord of lords;
the Lord of all, and especiallyofhis church and people, and his own Lord. So
the Syriac and Persic versions read, "my Lord": however, he said this by the
Spirit of God, who enlightened his understanding, and wrought faith in him to
believe in Christ; see 1 Corinthians 12:3 "remember me when thou comest
into thy kingdom"; or rather in thy kingdom, as in Matthew 16:28 for this
man had not only faith in the kingdom of Christ, as being of a spiritual
nature, and not of this world, and not coming with outward pomp and
observation;in which respecthis faith exceeded that of the apostles
themselves, who were looking for, and expecting a temporal kingdom; and he
not only was without all doubt, or scruple, about Christ's entering into his
kingdom and glory after death, but he had knowledge of, and faith in his
secondcoming, when his glorious kingdom should appear, or his kingdom
appear in glory; and when he desiredhe might be remembered by him, have
favour shownhim, and he share in the glories and happiness of it. This was
greatfaith indeed to be exercisedon Christ at such a time as this, when he was
under the greatestreproachand ignominy; while he was insulted and derided
by all sorts of people; and when he was forsakenby his own apostles, andwas
suffering a shameful punishment, and now dying.
Geneva Study BibleAnd he said unto Jesus, Lord, remember me when thou
comestinto thy kingdom.
Expositor's Greek TestamentHYPERLINK"/luke/23-42.htm"Luke 23:42. καὶ
ἔλεγεν· Ἰησοῦ, and he said: Jesus!not to Jesus as T. R. signifies.—ἐντῇ
βασιλείᾳ σ.: when Thou comestin Thy kingdom = when Thou comestas King
to earth again, the petition meaning: may I be among those whom Thou shalt
raise from the dead to share its joys! The reading of [200][201], εἰς τὴν β. σ.,
might point to an immediate entering into the Kingdom of Heaven, the prayer

meaning: may I go there to be with Thee when I die!
[200]Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889
under the care of the Abbate Cozza-Luzi.
[201]Codex Regius--eighthcentury, represents an ancient text, and is often in
agreementwith ‫א‬ and B.
Cambridge Bible for Schools and Colleges42. Jesus, Lord] Rather, Oh, Jesus;
the “Lord” is omitted in ‫,א‬ B, C, L. He may wellhave been encouragedby
having heard the prayer of Jesus for His murderers, Luke 23:34. “Oravit
misericordia ut oraretmiseria.” Aug.
Lord, remember me] A truly humble prayer for a far-off remembrance. He
calls Him Lord whom the very Apostles had left, and recognisesHim as a
King who even when dead could benefit the dead. Even Apostles might have
learnt from him. (Bengel.)
into thy kingdom] Rather, in thy kingdom. We must not lose sight of the faith
which can alone have dictated this intense appealto One who hung mute upon
the Cross amid universal derision.
Bengel's GnomenHYPERLINK"/luke/23-42.htm"Luke 23:42. Μνήσθητι,
remember) He makes request modestly. ‘Remembrance’extends to a far
distant period (i.e. he means that the remembrance which he craves may hold
goodin a time yet to come, and a far way off). A most choice prayer.—Κύριε,
Lord) He publicly addresses by the appellation, Lord, Him whom His own
disciples themselves had abandoned.—ἔλθῃς, whenthou shalt have come)
hereafter, viz. from heaven. The antithesis to this is Jesus’expressionin Luke
23:43, To-day,—ἐντῇ—σου)in Thy kingdom. He acknowledgesHim as King,
and a King of such a sort as can, though dead, benefit the dead. Not even the
apostles atthat time entertained so pure sentiments concerning the kingdom
of Christ (without mixture of the alloy of notions concerning a temporal
kingdom then).—βασιλείᾳ, kingdom) Frequent mention of His Kingship and
kingdom had preceded. See Luke 23:2-3;Luke 23:37-38. Faithaccepts in
serious earnestthe truth, which has been distorted and perverted into a
subject of sneering by the Lord’s adversaries.
Pulpit CommentaryVerse 42. - And he said unto Jesus. Lord, remember me
when thou oomestinto thy kingdom. The majority of the older authorities
omit "Lord." The translation should run thus: And he said, Jesus, remember
me when thou comestin thy kingdom - in, not into. The penitent looked

forward to the dying Jesus coming againin (arrayed in) his kingly dignity,
surrounded with his powerand glory. Very touching is this confidence of the
dying in the Dying One who was hanging by his side, his last garment taken
from him; very striking is this trust of the poor penitent, that the forsaken
Lord will one day appear againas King in his glory. He, and he alone, on that
dread day read aright the superscription which mocking Pilate had fixed
above the cross, "This is the King of the Jews."He read "with Divine
clearsightedness in this deepestnight" (Krum-reacher). He asks for no special
place in that kingdom whose advent he sees clearlyapproaching;he only asks
the King not to forgethim then. On this knowledge ofthe thief concerning the
secondadvent of Christ, Meyerwell writes, "The thief must have become
acquainted with the predictions of Jesus concerning his coming, which may
very easilyhave been the case atJerusalem, and does not directly presuppose
any instructions on the part of Jesus;although he may also have heard him
himself, and still remembered what he heard. The extraordinary characterof
his painful position in the very face of death produced as a consequence an
extraordinary actionof firm faith in those predictions."
Vincent's Word StudiesInto thy kingdom
Some texts read for εἰς, into, ἐν, in. So Rev. In that case we must understand,
"in thy kingly glory."
PRECEPTAUSTIN RESOURCES
The Dying Thief In A New Light BY SPURGEON
“But the other, answering, rebuked him, saying, Do you not fear God,
seeing you are in the same condemnation? And we, indeed, justly; for
we receive the due reward of our deeds: but this Man has done nothing
wrong. And he said unto Jesus, Lord, remember me when You come
into Your Kingdom.”
Luke 23:40-42
A many persons, wheneverthey hear of the conversionof the dying thief,
remember that he was savedin the very article of death and they dwell upon
that fact, and that, alone. He has always beenquoted as a case ofsalvationat
the 11 th hour and so, indeed, he is. In his case it is proven that as long as a

man can repent, he can obtain forgiveness. TheCross ofChrist avails even for
a man hanging on a gallows and drawing near to his lastbreath. He who is
mighty to save was mighty, even during His own death, to pluck others from
the graspof the Destroyer, though they were in the act of expiring.
But that is not everything which the story teaches us and it is always a pity to
look exclusively upon one point–and thus to miss everything else–perhaps
miss that which is more important! So often has this been the case thatit has
produced a sort of revulsion of feeling in certainminds, so that they have been
driven in a wrong direction by their wish to protest againstwhat they think to
be a common error. I read the other day that this story of the dying thief
ought not to be takenas an encouragementto death-bed repentance!
Brothers, if the author meant–and I do not think he did–that this ought never
to be so used as to lead people to postpone repentance to a dying bed, he spoke
correctly. No Christian man could or would use it so injuriously–he must be
hopelesslybad who would draw from God’s long-suffering an argument for
continuing in sin!
I trust, however, that the narrative is not often so used, even by the worstof
men, and I feel sure that it will not be so used by any of you. It cannotbe
properly turned to such a purpose–it might be used as an encouragementto
thieving just as much as to the delay of repentance. I might say, “I may be a
thief because this thief was saved,” justas rationally as I might say, “I may
put off repentance because this thief was savedwhen he was about to die.”
The fact is, there is nothing so goodbut men can pervert it into evil if they
have evil hearts!The justice of God is made a motive for despair and His
mercy an argument for sin! Wickedmen will drown themselves in the rivers
of the Truth of God as readily as in the pools of error! He that has a mind to
destroy himself canchoke his soul with the Bread of life, or dash himself in
pieces againstthe Rock ofAges. There is no doctrine of the Grace ofGod so
gracious that gracelessmen may not turn it into licentiousness.
I venture, however, to say that if I stood by the bedside of a dying man,
tonight, and I found him anxious about his soul, but fearful that Christ could
not save him because repentance had been put off so late, I would certainly
quote the dying thief to him–and I would do it with goodconscience–and
without hesitation. I would tell him that, though he was as near to dying as the
thief upon the cross was, yetif he repented of his sin and turned his face
believingly to Christ, he would find eternal life. I would do this with all my
heart, rejoicing that I had such a story to tell one at the gates ofeternity! I do
not think that I would be censured by the Holy Spirit for thus using a
narrative which He has, Himself, recorded–recordedwith the foresightthat it

would be so used. I would feel, at any rate, in my own heart, a sweet
conviction that I had treated the subject as I ought to have treated it–and as it
was intended to be used for men in extremis whose hearts are turning towards
the living God. Oh, yes, poor Soul, whateveryour age, or whatever the period
of life to which you have come, you may now find eternal life by faith in
Christ!–
"
The dying thief rejoicedto see
That Fountain in his day
And there may you, though vile as he,
Washall your sins away."
Many goodpeople think that they ought to guard the Gospel, but it is never so
safe as when it stands out in its own nakedmajesty! It needs no covering from
us. When we protect it with provisos, guard it with exceptions and qualify it
with observations, it is like David in Saul’s armor–it is hampered and
hindered and you may even hear it cry, “I cannot go with these.” Let the
Gospelalone and it will save! Qualify it and the salt has lost its savor. I will
venture to put it thus to you. I have heard it said that few are ever converted
in old age and this is thought to be a statementwhich will prove exceedingly
awakening and impressive for the young. It certainly wears that appearance,
but, on the other hand, it is a statementvery discouraging to the old! I object
to the frequent repetition of such statements, for I do not find their
counterpart in the teaching of our Lord and His Apostles!
Assuredly our Lord spoke of some who entered the vineyard at the 11 th hour
of the day. And among His miracles, Henot only saved those who were dying,
but even raisedthe dead! Nothing can be concluded from the Words of the
Lord Jesus againstthe salvationof men at any hour or age!I tell you, that in
the business of your acceptancewith God, through faith in Christ Jesus, it
does not matter what age you are!The same promise is to eachof you,
“Today, if you will hear His voice, harden not your hearts.” And whether you
are in the earlieststage oflife, or are within a few hours of eternity, if you fly
for refuge, now, to the hope set before you in the Gospel, you shall be saved!
The Gospelthat I preach excludes none on the ground either of age or
character!
Whoeveryou may be, “Believe onthe Lord Jesus Christ and you shall be
saved,” is the messagewe have to deliver to you! If we address to you the
longerform of the Gospel, “He that believes and is baptized shall be saved,”
this is true of every living person, be his age whateverit may! I am not afraid

that this story of the dying and repenting thief who went straight from the
cross to the crown, will be used by you wrongly, but if you are wickedenough
to use it so, I cannothelp it. It will only fulfill that solemn Scripture which
says that the Gospelis a savorof death unto death to some, even that very
Gospelwhich is a savorof life unto life to others!
But I do not think, dear Friends, that the only specialty about the thief is the
lateness ofhis repentance. So far from being the only point of interest, it is not
even the chief point! To some minds, at any rate, other points will be even
more remarkable. I want to show you very briefly that there was a specialtyin
his case as to the means of his conversion. Secondly, a specialtyin his faith.
Thirdly, a specialtyin the result of his faith while he was here below. And,
fourthly, a specialtyin the promise won by his faith–the promise fulfilled to
him in Paradise.
1. First, then, I think you ought to notice very carefully THE
SINGULARITY AND SPECIALITYOF THE MEANS BY WHICH
THE THIEF WAS CONVERTED.
How do you think it was? Well, we do not know. We cannot tell. It seems to
me that the man was an unconverted, impenitent thief when they nailed him
to the cross becauseone of the Evangelists says, “The thieves, also, whichwere
crucified with Him, castthe same in His teeth.” I know that this may have
been a generalstatementand that it is reconcilable with its having been done
by one thief, only, according to the methods commonly used by critics, but I
am not enamored of critics even when they are friendly. I have such respect
for Revelationthat I never, in my own mind, permit the idea of discrepancies
and mistakes–andwhen the Evangelistsays, “they,” I believe he meant,
“they,” and that both these thieves did, at the beginning of their crucifixion,
rail at the Christ with whom they were crucified. It would appearthat by
some means, or other, this thief must have been converted while he was on the
cross. Assuredlynobody preached a sermonto him, no evangelistic address
was delivered at the foot of his cross and no meeting was held for special
prayer on his account. He does not even seemto have had an instruction, or
an invitation, or an expostulation addressedto him–and yet this man became
a sincere and acceptedBelieverin the Lord Jesus Christ!
Dwellupon this fact, if you please, and note its practicalbearing upon the
casesofmany around us. There are many among my hearers who have been
instructed from their childhood, who have been admonished, warned,
entreated, invited and yet they have not come to Christ–while this man,
without any of these advantages–neverthelessbelievedin the Lord Jesus
Christ and found eternallife! O you that have lived under the sound of the

Gospelfrom your childhood, the thief does not comfort you, but he accuses
you! What are you doing to abide so long in unbelief? Will you never beWhat
do you think could have convertedthis poor thief? It strikes me that it may
have been–it must have been–the sight of our greatLord and Savior! There
was, to begin with, our Savior’s wonderful behavior on the road to the Cross.
Perhaps the robber had mixed up with all sorts of society, but he had never
seena Man like this. Neverhad cross beencarried by a Cross-BearerofHis
look and fashion. The robber wonderedwho this meek and majestic Person
could be. He heard the womenweep and he wondered, in himself, whether
anybody would ever weepfor him. He thought that this must be some very
singular Personthat the people should stand about Him with tears in their
eyes. When he heard that mysterious Sufferer say so solemnly, “Daughters of
Jerusalem, weepnot for Me, but for your children,” he must have been struck
with wonder! When he came to think, in his death-pangs, of the singular look
of pity which Jesus caston the women and of the self-forgetfulness which
gleamedfrom His eyes, he was smitten with a strange relenting–it was as if an
angelhad crossedhis path and opened his eyes to a new world–and to a new
form of manhood, the likes of which he had never seenbefore.
He and his companion were coarse, roughfellows. This was a delicately
formed and fashionedBeing, of superior order to himself, yes, and of superior
order to any other of the sons of men! Who could He be? What must He be?
Though he could see that He suffered and fainted as He went along, he
marked that there was no word of complaining, no note of execrationin
return for the reviling castupon Him. His eyes lookedlove on those who
glaredon Him with hate! Surely that march along the Via Dolorosa was the
first part of the sermonwhich God preachedto that bad man’s heart. It was
preachedto many others who did not regard its teaching, but upon this man,
by God’s specialGrace, it had a softening effectwhen he came to think over it
and considerit. Was it not a likely and convincing means of Grace?
When he saw the Savior surrounded by the Romansoldiers–sawthe
executioners bring forth the hammers and the nails and lay Him down upon
His back and drive the nails into His hands and feet–this crucified criminal
was startled and astonishedas he heard Him say, “Father, forgive them; for
they know not what they do.” He, himself, had probably met his executioners
with a curse, but he heard this Man breathe a prayer to the greatFather!
And, as a Jew, as he probably was, he understood what was meant by such a
prayer. But it did astound him to hear Jesus pray for his murderers. That was
a petition, the like of which he had never heard nor even dreamed of! From
whose lips could it come but from the lips of a Divine Being? Such a loving,

forgiving, God-like prayer proved Him to be the Messiah!Who else had ever
prayed so? Certainly not David and the kings of Israel, who, on the contrary,
in all honesty and heartiness imprecated the wrath of God upon their
enemies!Elijah himself would not have prayed in that fashion, rather would
he have called fire from Heaven on the centurion and his company. It was a
new, strange sound to him. I do not suppose that he appreciatedit to the
fullest, but I canwell believe that it deeply impressed him and made him feel
that his Fellow-Suffererwas a Being about whom there was an exceedingly
mystery of goodness.
And when the Cross was lifted up, that thief hanging on his own cross looked
around and I suppose he could see that inscription written in three languages–
“Jesus of Nazareth, the King of the Jews.” Ifso, that writing was his little
Bible, his New Testament–andhe interpreted it by what he knew of the Old
Testament. Putting this and that together–thatstrange Person, incarnate
loveliness, allpatience and all majesty, that strange prayer and now this
singular inscription, surely he who knew the Old Testament, as I have no
doubt he did, would say to himself, “Is this He? Is this truly the King of the
Jews? This is He who workedmiracles, raisedthe dead and said that He was
the Sonof God–is it all true and is He really our Messiah?”Thenhe would
remember the words of the Prophet Isaiah, “He was despisedand rejectedof
men, a Man of Sorrows and acquainted with grief. Surely, He has borne our
griefs, and carriedour sorrows.”“Why,” he would say to himself, “I never
understood that passagein the Prophet Isaiah before, but it must point to
Him! The chastisementof our peace is upon Him. Can this be He who cried in
the Psalms–‘theypiercedMy hands and My feet’”?
As he lookedat Him again, he felt in his soul, “It must be He! Could there be
another so like He?” He felt conviction creeping over his spirit. Then he
lookedagainand he marked how all men down below rejected, despisedand
hissedat Him. They hooted Him and all this would make the case the more
clear. “All they that see Me laugh Me to scorn:they shootout the lip, they
shake the head, saying, He trusted on the Lord that He would deliver Him: let
Him deliver Him, seeing He delighted in Him.”
Perhaps this dying thief read the Gospelout of the lips of Christ’s enemies.
They said–“He savedothers.” “Ah!” he thought, “did He save others? Why
could He not save me?” What a grand bit of Gospelthat was for the dying
thief–“He saved others!” I think I could swim to Heavenon that plank–“He
savedothers” and, if He savedothers, He can surely save me!
Thus the very things that the enemies disdainfully threw at Christ would be
Gospelto this poor dying man. When it has been my misery to read any of the

wretchedprints that are sent us out of scorn, in which our Lord is held up to
ridicule, I have thought, “Why, perhaps those who read these loathsome
blasphemies may, nevertheless, learnthe Gospelfrom them!” You may pick a
jewelfrom a dunghill and find its radiance undiminished! And you may
gather the Gospelfrom a blasphemous mouth and it shall be, none the less,
the Gospelofsalvation! Perhaps this man learnedthe Gospelfrom those who
jestedat our dying Lord and so the servants of the devil were unconsciously
made to be the servants of Christ!
But, after all, surely that which won him most must have been to look at
Jesus, again, as He was hanging upon the cruel tree. Possiblynothing about
the physical PersonofChrist would be attractive to him, for His visage was
more marred than that of any man and His form more than the sons of men.
But there must have been in that blessedface a singular charm. Was it not the
very image of perfection? As I conceive the face of Christ, it was very different
from anything that any painter has yet been able to place upon his canvas. It
was all goodness,kindness and unselfishness–andyet it was a royal face!It
was a face of superlative justice and unrivalled tenderness. Righteousnessand
uprightness sat upon His brow, but infinite pity and goodwillto men had also
takenup their abode. It was a face that would have struck you at once as one
by itself, never to be forgotten, never to be fully understood. It was all sorrow,
yet all love! It was all meekness, yetall resolution! All wisdom, yet all
simplicity! The face of a child, or an angeland yet peculiarly the face of a
Man. Majestyand misery, suffering and sacrednesswere strangelycombined
in it. He was evidently the Lamb of God and the Son of Man.
As the robber looked, he believed. Is it not amazing–the very sight of the
Masterwon him? The sight of the Lord in agony, shame and death! Scarcelya
word. Certainly no sermon, no attending worship on the Sabbath. No reading
of gracious books;no appeal from mother, or teacher, orfriend. The sight of
Jesus wonhim! I put it down as a very singular thing, a thing for you and for
me to remember and dwell upon with quite as much vividness as we do upon
the lateness ofthis robber’s conversion!
Oh, that God in His mercy might convert everybody in this Tabernacle!Oh,
that I could have a share in it by the preaching of His Word! But I will be
equally happy if you get to Heaven anyway–yes, if the Lord should take you
there without outward ministries, leading you to Jesus by some simple method
such as He adopted with this thief! If you do but getthere, He shall have the
Glory for it, and His poor servant will be overjoyed! Oh, that you would now
look to Jesus and live! Before your eyes He is set forth, evidently crucified
among you. Look to Him and be saved, evenat this hour!

II. But now I want you to think with me a little upon THE SPECIALITY OF
THIS MAN’S FAITH, for I think it was a very singular faith that this man
exerted towards our Lord Jesus Christ.
I greatly question whether the equal and the parallel of the dying thief’s faith
will be readily found outside the Scriptures, or even in the Scriptures!
Observe that this man believed in Christ when he literally saw Him dying the
death of a felon, under circumstances ofthe greatestpersonalshame!You
have never realized what it was to be crucified. None of you could do that, for
the sight has never been seenin our day in England. There is not a man or
woman here who has ever realized in their own mind the actualdeath of
Christ. It stands beyond us. This man saw it with his own eyes and for him to
call Him, “Lord,” who was hanging on a gallows, wasno small triumph of
faith! For him to ask Jesus to remember him when He came into His
Kingdom, though he saw Jesus bleeding His life away and hounded to death,
was a splendid actof reliance!For him to commit his everlasting destiny into
the hands of One who was, to all appearance, unable, even, to preserve His
own life, was a noble achievementof faith! I saythat this dying thief leads the
van in the matter of faith, for what he saw of the circumstances ofthe Savior
was calculatedto contradictrather than help his confidence!What he saw was
to his hindrance rather than to his help, for he saw our Lord in the very
extremity of agonyand death–and yet he believed in Him as the King shortly
to come into His Kingdom!
Remember, too, that at that moment when the thief believed in Christ, all the
disciples had forsakenHim and fled. John might be lingering at a little
distance and holy womenmay have stood farther off, but no one was present
to bravely champion the dying Christ. Judas had sold Him, Peterhad denied
Him and the rest had forsakenHim! And it was then that the dying thief
calledHim, “Lord,” and said, “Rememberme when You come into Your
Kingdom.” I call that splendid faith! Why, some of you do not believe even
though you are surrounded with Christian friends–even though you are urged
on by the testimony of those whom you regard with love! But this man, all
alone, comes out and calls Jesus his Lord! No one else was confessing Christ at
that moment–no revival was around him with enthusiastic crowds–he was all
by himself as a confessorofhis Lord. After our Lord was nailed to the tree,
the first to bear witness for Him was this thief. The centurion bore witness
afterwards, when our Lord expired, but this thief was a lone confessor,
holding on to Christ when nobody would say, “Amen” to what he said. Even
his fellow thief was mocking at the crucified Savior, so that this man shone as
a lone star in the midnight darkness. O Sirs, dare you be Daniels? Dare you

stand alone? Would you dare to stand out amidst a ribald crew and say,
“Jesus is my King. I only ask Him to remember me when He comes into His
Kingdom”? Would you be likely to proclaim such a faith when priests and
scribes, princes and people were all mocking at the Christ and deriding Him?
Brothers, the dying robber exhibited marvelous faith and I beg you to think of
this the next time you speak ofhim.
And it seems to me that another point adds splendor to that faith, namely,
that he himself was in extreme torture. Remember, he was crucified. It was a
crucified man trusting in a crucified Christ! Oh, when our frame is racked
with torture; when the most tender nerves are pained; when our body is hung
up to die by we know not what greatlength of torment–then to forgetthe
present and live in the future is a grand achievementof faith! While dying, to
turn one’s eyes to Another dying at your side and trust your soul with Him is
very marvelous faith! Blessedthief, because they put you down at the bottom
as one of the leastof saints, I think that I must bid you come up higher and
take one of the uppermost seats among those who, by faith have glorified the
Christ of God!
Why, see, dearFriends, once more, the specialtyof this man’s faith was that
he saw so much though his eyes had been openedfor so short a time! He saw
the future world! He was not a believer in annihilation, or in the possibility of
a man’s not being immortal! He evidently expectedto be in another world and
to be in existence whenthe dying Lord should come into His Kingdom! He
believed all that and it is more than some do nowadays. He also believedthat
Jesus would have a Kingdom, a Kingdom after He was dead, a Kingdom
though He was crucified! He believed that He was winning for Himself a
Kingdom by those nailed hands and piercedfeet! This was intelligent faith,
was it not? He believed that Jesus would have a Kingdom in which others
would share and, therefore, he aspired to have his portion in it. But yet he had
fit views of himself and, therefore, he did not say, “Lord, let me sit at Your
right hand,” or, “Let me share in the dainties of Your palace.” He only said,
“Rememberme. Think of me. Castan eye my way. Think of Your poor dying
comrade on the cross atYour right hand. Lord, remember me. Remember
me.” I see deep humility in the prayer and yet a sweet, joyous, confident
exaltation of the Christ at the time when the Christ was in His deepest
humiliation!
Oh, dear Sirs, if any of you have thought of this dying thief only as one who
put off repentance, I want you now to think of him as one that did greatly and
grandly believe in Christ and oh, that you would do the same!Oh, that you
would put a great confidence in my greatLord! Never did a poor sinner trust

Christ too much. There was never a case of a guilty one who believed that
Jesus couldforgive him and, afterwards, found that He could not–who
believed that Jesus couldsave him on the spot and then woke up to find that it
was a delusion. No!Plunge into this river of confidence in Christ! The waters
are waters to swim in, not to drown in! Never did a soul perish that glorified
Christ by a living, loving faith in Him! Come, then, with all your sin, whatever
it may be–with all your deep depressionof spirit, with all your agonyof
conscience–come along with you and grasp my Lord and Masterwith both
hands of your faith and He shall be yours and you shall be His–
“Turn to Christ your longing eyes,
View His bloody Sacrifice!
See in Him your sins forgiven,
Pardon, holiness and Heaven!
Glorify the King of Kings,
Take the peace the Gospelbrings.”
I think that I have shownyou something specialin the means of the thief’s
conversionand in his faith in our dying Lord.
III. But now, thirdly, as God shall help me, I wish to show you another
specialty, namely, in THE RESULT OF HIS
I have heard people say, “Well, you see, the dying thief was converted, but
then he was not baptized! He never went to communion and never joined the
church!” He could not do either and that which God Himself renders
impossible to us, He does not demand of us. He was nailed to a cross–how
could he be baptized? But he did a greatdeal more than that, for if he could
not carry out the outward signs, he most manifestly exhibited the things which
they signified, which, in his condition, was better still!
This dying thief, first of all, confessedthe Lord Jesus Christ, and that is the
very essenceofBaptism. He confessedChrist. Did he not acknowledgeHim to
his fellow thief? It was as open a confessionas he could make it. Did he not
acknowledge Christbefore all that were gathered around the Cross who were
within hearing? It was as public a confessionas he could possibly cause it to
be! Yet certain cowardlyfellows claim to be Christians though they have
never confessedChristto a single person–andthen they quote this poor thief
as an excuse!Are they nailed to a cross? Are they dying in agony? Oh, no, and
yet they talk as if they could claim the exemption which these circumstances
would give them. What a dishonest piece of business!
The fact is that our Lord requires an open confessionas well as a secretfaith.
And if you will not render it, there is no promise of salvation for you, but a

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