His Word Today

4 I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, 2 but he is under guardians and managers until the date set by his father. 3 In the same way we also, when we were children, were enslaved to the elementary principles of the world. 4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.” (Galatians 4:1-5 ESV).

God sent His Son at the right moment in human history. God’s providential oversight of the events of the world directed and prepared peoples and nations for the incarnation and ministry of Christ; and for the proclamation of the Gospel.

Editor’s Note: The origin and author of The Man and the Birds Christmas Story is unknown.

The man I’m going to tell you about was not a scrooge, he was a kind decent, mostly good man. Generous to his family and upright in his dealings with other men. But he just didn’t believe in all of that incarnation stuff that the churches proclaim at Christmas time. It just didn’t make sense and he was too honest to pretend otherwise. He just couldn’t swallow the Jesus story, about God coming to Earth as a man.

He told his wife I’m truly sorry to distress you, but I’m not going with you to church this Christmas Eve. He said he would feel like a hypocrite and that he would much rather just stay at home, but that he would wait up for them. So he stayed and they went to the midnight service.

Shortly after the family drove away in the car, snow began to fall. He went to the window to watch the flurries getting heavier and heavier and then he went back to his fireside chair and began to read his newspaper.

Minutes later he was startled by a thudding sound. Then another … and then another. At first, he thought someone must be throwing snowballs against the living room window. But when he went to the front door to investigate he found a flock of birds huddled outside miserably in the snow. They’d been caught in the storm and in a desperate search for shelter they had tried to fly through his large landscape window. That is what had been making the sound.

Well, he couldn’t let the poor creatures just lie there and freeze, so he remembered the barn where his children stabled their pony. That would provide a warm shelter. All he would have to do is to direct the birds into the shelter.

Quickly, he put on a coat and galoshes and he tramped through the deepening snow to the barn. He opened the doors wide and turned on a light so the birds would know the way in. But the birds did not come in.

So, he figured that food would entice them. He hurried back to the house and fetched some bread crumbs. He sprinkled them on the snow, making a trail of bread crumbs to the yellow-lighted wide-open doorway of the stable. But to his dismay, the birds ignored the bread crumbs.

The birds continued to flap around helplessly in the snow. He tried catching them but could not. He tried shooing them into the barn by walking around and waving his arms. Instead, they scattered in every direction … every direction except into the warm lighted barn.

And that’s when he realized they were afraid of him. To them, he reasoned, I am a strange and terrifying creature. If only I could think of some way to let them know that they can trust me. That I am not trying to hurt them, but to help them. But how? Any move he made tended to frighten them and confuse them. They just would not follow. They would not be led or shooed because they feared him.

He thought to himself, if only I could be a bird and mingle with them and speak their language. Then I could tell them not to be afraid. Then I could show them the way to the safe warm … to the safe warm barn. But I would have to be one of them so they could see … and hear … and understand.

At that moment the church bells began to ring. The sound reached his ears above the sounds of the wind.

He stood there listening to the bells, Adeste Fidelis, listening to the bells pealing the glad tidings of Christmas.

And he sank to his knees in the snow …

1. O come all ye faithful, joyful and triumphant, O come ye, O come ye, to Bethlehem. Come and behold him, born the King of angels; Refrain: O come let us adore him, O come let us adore him, O come let us adore him, Christ the Lord. 2. True God of true God, Light from Light Eternal, lo, he shuns not the Virgin’s womb; Son of the Father, begotten not created; (Refrain) 3. Sing, choirs of angels, sing in exultation; O sing, all ye citizens of heaven above! Glory to God, all glory in the highest; (Refrain) 4. See how the shepherds, summoned to his cradle, leaving their flocks, draw nigh to gaze; we too will thither bend our joyful footsteps; (Refrain) 5. Child, for us sinners poor and in the manger, we would embrace thee with love and awe. Who would not love thee, loving us so dearly? (Refrain) 6. Yea, Lord, we greet thee, born this happy morning, Jesus, to thee be all glory given. Word of the Father, now in flesh appearing: (Refrain)

Merry Christmas.

Soli deo Gloria!

⁴⁷ “And some of the bystanders, hearing it, said, “This man is calling Elijah.” ⁴⁸ And one of them at once ran and took a sponge, filled it with sour wine, and put it on a reed and gave it to him to drink. ⁴⁹ But the others said, “Wait, let us see whether Elijah will come to save him.” (Matthew 27:47–49 (ESV)

³⁵ “And some of the bystanders hearing it said, “Behold, he is calling Elijah.” ³⁶ And someone ran and filled a sponge with sour wine, put it on a reed and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” (Mark 15:35–36 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

Only Matthew and Mark recount Jesus’ most significant cry from the cross; “Eli, Eli, lema sabachthani?” Likewise, the two evangelists are the only ones who recorded the immediate reaction by bystanders who heard Jesus’ cry of agony.

Upon hearing the words “Eli, Eli” they thought Jesus might be calling for the prophet Elijah. Or, they may have been joking and attempting to dismiss the heartfelt wail by the Lord. In their unbelieving derision, the crowd even wondered if Elijah would come and save Jesus; although it appears they did not truly believe such an event would occur.

“What is described, then, here in verses 47 and 49, is the mockery of those heartless persons who tried to make others believe that they had heard Jesus cry to Elijah for help. Of course, they knew better. But the resemblance between “Eli”—especially if the pronunciation sounded like Eliya—and the name of the Old Testament prophet was so close that by the perverted minds and lips of these blasphemers a joke could be made of it,” states Dr. William Hendriksen.

“Moreover, was it not a Jewish belief that Elijah would introduce the Messiah and live beside him for a while as his assistant and as the rescuer of those who were about to perish?”

“Some Jewish bystanders apparently misunderstood or more likely, as a mockery, deliberately misinterpreted Jesus’ cry as a call to Elijah. Popular Jewish belief held that Elijah came in times of distress to deliver righteous sufferers,” explains the Bible Knowledge Commentary.

The irony of the setting and scene is striking. The religious leaders sought Jesus’ crucifixion for the crime of blaspheme. However, it is here that true blaspheme occurred.

“Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.” (Galatians 6:7 ESV)

Soli deo Gloria!

⁴⁵ “Now from the sixth hour there was darkness over all the land until the ninth hour. ⁴⁶ And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” (Matthew 27:45–46 ESV)

³³ “And when the sixth hour had come, there was darkness over the whole land until the ninth hour. ³⁴ And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” (Mark 15:33–34 ESV)

⁴⁴”It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, ⁴⁵ while the sun’s light failed.” Luke 23:44-45a ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

The Synoptic Gospels, Matthew, Mark and Luke, all record the phenomenon of darkness over all the land during Jesus’ crucifixion. It was a darkness over all the earth. No place exempted. This occurred from the sixth hour until the ninth hour. According to Jewish time, this would have been from Noon until 3:00 P.M.

Curiously, only Matthew and Mark recount Jesus’ most significant cry from the cross; “Eli, Eli, lema sabachthani?” The following thoughts are by Dr. Sinclair Ferguson from his message “Actions that Speak Louder than Words—Almost.”  

Around three o’clock in the afternoon the Savior who is, incidentally, in the process of being asphyxiated —you didn’t die by the wounds of crucifixion, you died by the asphyxiation which your position hanging on the cross inevitably brought upon you. And here is this striking statement of a man in the process of asphyxiation, as he cries out, “My God, my God, why have you forsaken me?”

Of course these are the words of the 22nd Psalm at the beginning. And it’s a Psalm that you should read right through to the end because it ends in triumph. This is not a cry of Jesus abandoning trust in God. This is a cry of Jesus expressing the fact that he is going through an experience of God forsakenness that will be an experience from which he emerges in triumph. This is not a cry of doubt. This is a cry of desolation. Issuing from a heart of faith. Otherwise why turn to the 22nd Psalm?

But in many ways it’s the explanation of the darkness. Isn’t it? That the light of the world is now in unapproachable darkness. That the light of the world is now in what he himself had called in a striking expression — the outer darkness. And we understand, I think, don’t we, particularly if we have lived in any rural place, that there is darkness and there is outer darkness. There is a darkness that falls on Columbia, but it’s not really dark. You drive into Columbia when Columbia is shrouded in darkness and you will see as in every city that strange aura of light which means that the darkness cannot really and finally and fully penetrate into this city.

But if you come from some rural place, far from a city, you know there is a darkness in which you cannot see your hand when it is placed up against your eyes. There is a deep darkness. And this is what’s happening to Jesus. He is actually going into deep darkness where he can see absolutely nothing. He is going, as I sometimes say, into that one sphere in which the 23rd Psalm ceases to function. He is not able to say here, “I will fear no evil for you are with me and your rod and your staff they comfort me.” He is not able to say, “Even though I walk through the valley of the shadow of death, I know I will never feel utterly alone.” And perhaps more significantly he is going to the place where the benediction doesn’t work. That great benediction of Aaron and the priests. As they came forth and raised their hands and blessed the people. “The Lord bless you and keep you. The Lord make his face to shine upon you. The Lord lift up his countenance upon you and give you peace.”

How many times within the temple had Jesus heard that benediction pronounced and now the benediction wasn’t working. Because the peace had gone. The light of the countenance of God was not to be seen. And so there’s something very striking here because, in fact, this is the deep darkness that became penetrable to Abraham only because he saw the light of God’s presence passing through the darkness, and saying, “If it takes this curse to fall upon me, I will keep my promise of salvation.” Or as the New Testament itself rather puts it, “Even if it means that curse falling upon the Son of my love, I will keep my saving promise.” That’s why he cries out, “My God, why am I forsaken?” Or as Paul puts it, alluding to both this event and the experience of Abraham, “he became accursed for us in order that the blessing that was promised through Abraham might come.” (Galatians 3:14).

His robes for mine, O wonderful exchange
Clothed in my sin, Christ suffered ‘neath God’s rage
Draped in His righteousness, I’m justified
In Christ I live, for in my place He died.

Chorus

I cling to Christ and marvel at the cost
Jesus forsaken, God estranged from God
Bought by such love, my life is not my own
My praise, my all, shall be for Christ alone.

His robes for mine, O wonderful exchange
Clothed in my sin, Christ suffered ‘neath God’s rage
Draped in His righteousness, I’m justified
In Christ I live, for in my place He died.

His robes for mine, what cause have I for dread?                                                                                  God’s daunting law, Christ mastered in my stead                                                                              Faultless, I stand with righteous works not mine
Saved by my Lord’s vicarious death and life.

His robes for mine, God’s justice is appeased.
Jesus is crushed, and thus the Father’s pleased
Christ drank God’s wrath on sin, then cried, “‘Tis done!”
Sin’s wage is paid, propitiation won.

His robes for mine, such anguish none can know
Christ, God’s beloved, condemned as though His foe.
He, as though I, accursed and left alone
I, as though He, embraced and welcomed home.

Soli deo Gloria!

Source: Musixmatch

Songwriters: Chris Anderson / Greg David Habegger

His Robes for Mine lyrics © Church Works Worship

⁴⁵ “Now from the sixth hour there was darkness over all the land until the ninth hour. ⁴⁶ And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” (Matthew 27:45–46 ESV)

³³ “And when the sixth hour had come, there was darkness over the whole land until the ninth hour. ³⁴ And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” (Mark 15:33–34 ESV)

⁴⁴”It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, ⁴⁵ while the sun’s light failed.” Luke 23:44-45a ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

The Synoptic Gospels, Matthew, Mark and Luke, all record the phenomenon of darkness over all the land during Jesus’ crucifixion. It was a darkness over all the earth. No place exempted. This occurred from the sixth hour until the ninth hour. According to Jewish time, this would have been from Noon until 3:00 P.M.

Curiously, only Matthew and Mark recount Jesus’ most significant cry from the cross; “Eli, Eli, lema sabachthani?” The phrase “Jesus cried out” (ἀναβοάω; anaboao) means to actively scream or shout aloud with an unusually loud volume. This was an unpleasant shout and not an expression of joy. It was a cry of deep agony and despair. It occurred at the ninth hour, or 3:00 P.M.

“The link between the darkness and the cry is very close: the first is a symbol of the agonizing content of the second. This, then, is the fourth word from the cross, the very first one reported by Matthew and Mark. It issued from the mouth of the Savior shortly before he breathed his last,” explain Dr. William Hendriksen.

The words “Eli, Eli, lema sabachthani” are a combination of Hebrew and
Aramaic. “Eli” is Hebrew, the rest Aramaic. The statement is a direct fulfillment of Psalm 22:1. Jesus Christ experienced God the Father’s abandonment from the outpouring of divine wrath (Romans 1:18). That’s the reason for the Lord’s agonizing and loud cry. Notice, Jesus did not cry “Father” but “My God, My God.” This expressed His understanding of the abandonment. The eternal fellowship between God the Father and God the Son was interrupted on behalf of sinners. . 

The word “forsaken” (σαβαχθάνι; sabachthani) means to abandon and leave behind. It is a refusal to care for someone in pain and suffering. In this instance, it was God the Father’s refusal to hold back His divine wrath upon the Son of God in the place of sinners (2 Cor. 5:21).

“In the Gospels what happened between twelve o’clock and three o’clock is a blank. All we know is that during these three hours of intense darkness Jesus suffered indescribable agonies. He was being “made sin” for us (2 Cor. 5:21), “a curse” (Gal. 3:13). He was being “wounded for our transgressions and bruised for our iniquities.” Jehovah was laying on him “the iniquity of us all,” etc. (Isa. 53),” states Dr. Hendriksen.

“God’s condemnation of our sin in the flesh of Jesus (Rom. 8:3) was signified by the physical pain our Lord endured on the cross. At the same time the Romans were nailing Jesus to the cross, the Father was pouring His wrath upon Christ. Yet we cannot limit Jesus’ experience of His Father’s wrath to bodily pain. Our Savior also suffered spiritually as God punished the sin of His people in His Son, as Matthew 27:46 reveals. In fact, the physical suffering of crucifixion was nothing compared to the God-forsakenness Jesus experienced,” explains Dr. R. C. Sproul.

“Reckoning the sin of His children to Christ on the cross (2 Cor. 5:21), the Father cursed Jesus in our place (Gal. 3:10–14). After centuries of passing over His people’s transgressions (Rom. 3:21–26), God satisfied His wrath, pouring upon Jesus His unmitigated anger over the sins of His elect. In Jesus’ offering up of Himself as a substitute, the Father lays upon Him all the curses of His covenant with Israel (Deut. 28:15–68; Isa. 53; Rom. 5:12–21).”

“Our holy Creator would compromise His character if He forgave us without removing our sin and demanding that the curses of His covenant be fulfilled. His faithfulness to that covenant requires that we be punished for rejecting Him (Prov. 16:5), but God condemned our sin in Christ, and therefore His pardon of us does not violate His faithfulness. John Calvin writes, concludes Dr. Sproul.

Soli deo Gloria!

“Now from the sixth hour there was darkness over all the land until the ninth hour.” (Matthew 27:45 (ESV)

“And when the sixth hour had come, there was darkness over the whole land until the ninth hour.” (Mark 15:33 (ESV)

⁴⁴”It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, ⁴⁵ while the sun’s light failed.” Luke 23:44-45a ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

The Synoptic Gospels, Matthew, Mark and Luke, all record the phenomenon of darkness over all the land during Jesus’ crucifixion. It was a darkness over all the earth. No place exempted. This occurred from the sixth hour until the ninth hour. According to Jewish time, this would have been from Noon until 3:00 P.M.

What caused of this darkness? Some attribute it to an eclipse of the sun. However, this could not have been possible because the Jews used a lunar calendar with Passover always occurring during the full moon. This made an eclipse impossible.   

Rather, this was a supernatural darkness. God announced to the shepherds the incarnation of the Son of God with His glorious light (Luke 2:9). John the apostle spoke of Jesus as “the light of men (John 1:4, 9). Jesus declared He was the light of the world (John 8:12; 9:5; 12:35-36). What a contrast between Jesus’ birth and His death.

The Scriptures offer no definitive explanation for the darkness. However, it would seem it was a visual display of God the Father’s judicial and righteous wrath poured out upon the Son of God; Jesus Christ. The judgment of God is directly associated with darkness (Matt. 8:12; 22:13; 25:30; 2 Peter 2:4; Jude 6).

“The darkness meant judgment, the judgment of God upon our sins, his wrath as it were burning itself out in the very heart of Jesus, so that he, as our Substitute, suffered most intense agony, indescribable woe, terrible isolation or forsakenness. Hell came to Calvary that day, and the Savior descended into it and bore its horrors in our stead,” explains Dr. William Hendriksen.

“How do we know that this answer is correct? Note the following: Frist, darkness in Scripture is very often a symbol of judgment. See Isa. 5:30; 60:2; Joel 2:30, 31; Amos 5:18, 20; Zeph. 1:14–18; Matt. 24:29, 30; Acts 2:20; 2 Peter 2:17; Rev. 6:12–17. Second, with a view to his impending death the Savior had himself stated that he was giving and was about to give his life as “a ransom for many” (Matt. 20:28; 26:28; Mark 10:45),” concludes Dr. Hendriksen.

“The darkness was intended to arouse the people to consider the astonishing design of God in the death Christ. For if they were not altogether hardened, an unusual change in the order of nature must have made a deep impression on their senses, so as to look forward to an approaching renewal of the world. Yet is was a terrific spectacle which was exhibited to them, that they might tremble at the judgment of God. It was an astonishing display of the wrath of God that He did not spare even His only begotten Son and was not appeased in any other way than by that price of expiation,” states John Calvin.

Soli deo Gloria!

²⁵ “but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ²⁶ When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” ²⁷ Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home.” (John 19:25–27 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

We continue to examine what occurred during the first three hours of Jesus’ crucifixion. Today’s focus is Jesus’ concern for His mother Mary as He hung on the cross.  

Perhaps one of the lesser known truths of Jesus’ incarnation was the prophetic statement by Simeon (Luke 2:22-35). Simeon was a righteous and devout man upon whom was the Holy Spirit. He was waiting for the Messiah, the consolation of Israel (Isaiah 25:9; 40:1-2; 66:1-11). Upon seeing the young baby Jesus, Simeon was filled with praise to God (Luke 2:28-32).

Simeon also blessed Mary and Joseph and said to Mary, “³⁴Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed ³⁵(and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed,” (Luke 2:34-35 ESV). The reference to a sword predicted Mary would experience great grief as she watched her son Jesus die in agony on the cross.

John mentioned several women at the scene at Golgotha. These include Mary His mother, Jesus’ aunt, Mary the wife of Clopas, and Mary Magdalene. “Although the exact number of women mentioned here is questioned, John probably refers to four women rather than three, i.e., two by name and two without naming them,” explains Dr. John MacArthur.

• “His mother” (Mary).
• “His mother’s sister” (probably Salome [Mark 15:40], the sister of Mary and mother of James and John, the sons of Zebedee [Matt. 27:56–57; Mark 15:40]). This means James and John were Jesus’ cousins.
• “Mary the wife of Clopas” (the mother of James the younger and Joses—Matt. 27:56).
• Mary Magdalene (“Magdalene” signifies “Magdala” a village on the west shore of Galilee, 2 or 3 miles north of Tiberias). Jesus healed Mary of demon possession (Luke 8:2–3). Mary Magdalene would be prominent in the resurrection account (see John 20:1–18.

“Why just these four are mentioned here in 19:25 has not been revealed. It is not improbable that they stood in closer relation to the Lord than other women. Thus, for example, the mother of Jesus is mentioned, and also the mother of the sons of Zebedee (who were disciples of Jesus, belonging to the inner three). A comparison between Matthew’s list and that of Mark would seem to indicate that the name of the mother of James and John was Salome,” explains Dr. William Hendriksen.

Jesus said to Mary ““Woman, behold, your son!” It was kind for Jesus to say “woman” to Mary and not mother. To say the latter would have driven the metaphorical sword even deeper into her heart and soul. When Jesus said “behold your son” He referenced John, who alone stood nearby.

“By saying, “Woman, look! Your son!” Jesus is committing Mary to the care of John, who, as has been shown (see 19:25), may well have been her own nephew, the son of her sister Salome. It seems that John had a lodging in Jerusalem (so did Peter; see on 20:2), though his real home was in Galilee. The question might be raised, “But why was not Mary committed to the care of one of her other children?” The answer is: probably because they as yet had not received him by a living faith (see on 7:5). And besides, who could be expected to take better care of Mary than the disciple whom Jesus loved? To that disciple Jesus said, “Look! Your mother!” John immediately understood, and from that hour took her to his own home,” states Dr. Hendriksen.

Soli deo Gloria!

³⁹ One of the criminals who were hanged railed at him, saying, and “Are you not the Christ? Save yourself and us!” ⁴⁰ But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? ⁴¹ And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” ⁴² And he said, “Jesus, remember me when you come into your kingdom.” ⁴³ And he said to him, “Truly, I say to you, today you will be with me in paradise.” (Luke 23:39–43 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

We continue to examine what occurred during the first three hours of Jesus’ crucifixion. Today’s focus is the one robber who repented of his sin and Jesus’ promise of paradise. The following is the second excerpt from Pastor J.C. Ryle’s article Christ and the Two Thieves.

John Charles Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. He was the first Anglican bishop of Liverpool, England.

III. The third lesson you are meant to learn from these verses is this,—the Spirit always leads saved souls in one way.

This is a point that deserves particular attention, and is often overlooked. Men look at the broad fact that the penitent thief was saved when he was dying, and they look no further.

They do not consider the evidences this thief left behind him. They do not observe the abundant proof he gave of the work of the Spirit in his heart. And these proofs I wish to trace out. I wish to show you that the Spirit always works in one way, and that whether He converts a man in an hour, as He did the penitent thief,—or whether by slow degrees, as he does others, the steps by which He leads souls to heaven are always the same.

IV. You are meant, in the next place, to learn from these verses, that believers in Christ when they die, are with the Lord.

This you may gather from our Lord’s words to the penitent thief: “This day shalt thou be with Me in paradise.” And you have an expression very like it in the Epistle to the Philippians, where Paul says he has a desire to “depart and be with Christ.” (Phil.1:23).

Believers after death are “with Christ.” That answers many a difficult question, which otherwise might puzzle man’s busy, restless mind. The abode of dead saints, their joys, their feelings, and their happiness, all seems met by this simple expression,—they are with Christ.

I cannot enter into full explanations about the state of departed believers. It is a high and deep subject, such as man’s mind can neither grasp nor fathom. I know their happiness falls short of what it will be when their bodies are raised again, and Jesus returns to earth. Yet I know also they enjoy a blessed rest,—a rest from labor,—a rest from sorrow,—a rest from pain,—and a rest from sin. But it does not follow because I cannot explain these things, that I am not persuaded they are far happier than they ever were on earth. I see their happiness in this very passage, “They are with Christ,” and when I see that I see enough.

V. The last thing you are meant to learn from these verses is this,—the eternal portion of every man’s soul is close to him.

“To-day,” says our Lord to the penitent thief, “to-day shalt thou be with Me in paradise.” He names no distant period,—He does not talk of his entering into a state of happiness as a thing “far away.” He speaks of to-day: “this very day, in which thou art hanging on the cross.”

Reader, how near that seems! How awfully near that word brings our everlasting dwelling-place. Happiness or misery,—sorrow or joy,—the presence of Christ, or the company of devils,—all are close to us. “There is but a step,” says David, “between me and death.” There is but a step, we may say, between ourselves and either paradise or hell.

We none of us realize this as we ought to do. It is high time to shake off the dreamy state of mind in which we live on this matter. We are apt to talk and think, even about believers, as if death was a long journey,—as if the dying saint had embarked on a long voyage. It is all wrong, very wrong. Their harbour and their home is close by, and they have entered it.

Reader, the day that believers die they are in paradise. Their battle is fought;—their strife is over. They have passed through that gloomy valley we must one day tread;—they have gone over that dark river we must one day cross. They have drank that last bitter cup which sin has mingled for man. They have reached that place where sorrow and sighing are no more. Surely we should not wish them back again. We should not weep for them, but for ourselves.

We are warring still, but they are at peace. We are labouring, but they are at rest. We are watching, but they are sleeping. We are wearing our spiritual armour, but they have for ever put it off. We are still at sea, but they are safe in harbour. We have tears, but they have joys. We are strangers and pilgrims, but as for them they are at home. Surely, better are the dead in Christ than the living. Surely, the very hour the poor saint dies, he is at once higher and happier than the highest upon earth.

Soli deo Gloria!

³⁹ One of the criminals who were hanged railed at him, saying, and “Are you not the Christ? Save yourself and us!” ⁴⁰ But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? ⁴¹ And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” ⁴² And he said, “Jesus, remember me when you come into your kingdom.” ⁴³ And he said to him, “Truly, I say to you, today you will be with me in paradise.” (Luke 23:39–43 (ESV)

In our study of the Gospel of Matthew’s record of the Passion Week of the Lord Jesus Christ, it is necessary, and insightful, to examine all four Gospel accounts. This discipline provides us understanding of all the events and encounters which took place during those hours.

We continue to examine what occurred during the first three hours of Jesus’ crucifixion. Today’s focus is the one robber who repented of his sin and Jesus’ promise of paradise. The following is an excerpt from Pastor J.C. Ryle’s article Christ and the Two Thieves.

John Charles Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. He was the first Anglican bishop of Liverpool, England.

You know these verses, I suppose. It would be strange indeed if you did not. Few passages in the New Testament are more familiar to men’s ears.

And it is right and good that these verses should be well known. They have comforted many troubled minds. They have brought peace to many uneasy consciences. They have been a healing balm to many wounded hearts. They have been a medicine to many sin-sick souls. They have smoothed down not a few dying pillows. Wherever the Gospel of Christ is preached, they will always be honored, loved, and had in remembrance.

I. First of all, you are meant to learn from these verses, Christ’s power and willingness to save sinners.

This is the main doctrine to be gathered from the history of the penitent thief. It teaches you that which ought to be music in the ears of all who hear it,—it teaches you that Jesus Christ is mighty to save.

I ask you if any man’s case could look more hopeless and desperate, than that of this penitent thief once did?

He was a wicked man,—a malefactor,—a thief, if not a murderer. We know this, for such only were crucified. He was suffering a just punishment for breaking the laws. And as he had lived wicked, so he seemed determined to die wicked,—for when he first was crucified, he railed on our Lord.

And he was a dying man. He hung there, nailed to a cross, from which he was never to come down alive. He had no longer power to stir hand or foot. His hours were numbered. The grave was ready for him. There was but a step between him and death.

If ever there was a soul hovering on the brink of hell, it was the soul of this thief. If ever there was a case that seemed lost, gone, and past recovery, it was his. If ever there was a child of Adam whom the devil made sure of as his own, it was this man.

But see now what happened. He ceased to rail and blaspheme, as he had done at the first. He began to speak in another manner altogether. He turned to our blessed Lord in prayer. He prayed Jesus to “remember him when He came into His kingdom.” He asked that his soul might be cared for, his sins pardoned, and himself thought of in another world. Truly this was a wonderful change.

And then mark what kind of answer he received. Some would have said he was too wicked a man to be saved. But it was not so. Some would have fancied it was too late: the door was shut, and there was no room for mercy. But it proved not too late at all. The Lord Jesus returned him an immediate answer,—spoke kindly to him,—assured him he should be with Him that day in Paradise: pardoned him completely,—cleansed him thoroughly from his sins,—received him graciously,—justified him freely,—raised him from the gates of hell,—gave him a title to glory. Of all the multitude of saved souls, none ever received so glorious an assurance of his own salvation, as did this penitent thief. Go over the whole list, from Genesis to Revelation, and you will find none who had such words spoken to them as these: “To-day shalt thou be with Me in Paradise.”

Reader, the Lord Jesus never gave so complete a proof of His power and will to save, as He did upon this occasion. In the day when He seemed most weak, He showed that He was a strong deliverer. In the hour when His body was racked with pain, He showed that he could feel tenderly for others. At the time when He Himself was dying, He conferred on a sinner eternal life.

II. The second lesson you are meant to learn from this passage is this,—if some are saved in the very hour of death, others are not.

This is a truth that never ought to he passed over, and I dare not leave it unnoticed. It is a truth that stands out plainly in the sad end of the other malefactor, and is only too often forgotten.

What became of the other thief who was crucified? Why did he not turn from his sin, and call upon the Lord? Why did he remain hardened and impenitent? Why was he not saved? It is useless to try to answer such questions. Let us be content to take the fact as we find it, and see what it is meant to teach us.

We have no right whatever to say this thief was a worse man than his companion. There is nothing to prove it. Both plainly were wicked men. Both were receiving the due reward of their deeds. Both hung by the side of our Lord Jesus Christ. Both heard Him pray for His murderers. Both saw Rim suffer patiently. But while one repented, the other remained hardened. While one began to pray, the other went on railing. While one was converted in his last hours, the other died a bad man as he had lived. While one was taken to paradise, the other went to his own place, the place of the devil and his angels.

Now these things are written for our warning.

There is warning, as well as comfort in these verses, and that very solemn warning too.

They tell me loudly, that though some may repent and be converted on their death-beds, it does not at all follow that all will. A death-bed is not always a saving time.

They tell me loudly that two men may have the same opportunities of getting good for their souls,—may be placed in the same position, see the same things, and hear the same things; and yet only one shall take advantage of them, repent, believe, and be saved.

They tell me, above all, that repentance and faith are the gifts of God, and are not in a man’s own power; and that if any one flatters himself he can repent at his own time, choose his own season, seek the Lord when he pleases, and, like the penitent thief, be saved at the very last,—he may find at length he is greatly deceived.

And it is good and profitable to bear this in mind. There is an immense amount of delusion in the world on this very subject. I see many allowing life to slip away, all unprepared to die. I see many allowing that they ought to repent, but always putting off their own repentance. And I believe one grand reason is, that most men suppose they can turn to God just when they like. They wrest the parable of the laborer in the vineyard, which speaks of the eleventh hour, and use it as it never was meant to be used. They dwell on the pleasant part of the verses I am now considering, and forget the rest. They talk of the thief that went to paradise, and was saved, and forget the one who died as he had lived, and was lost.

More to come. Soli deo Gloria!