Golgotha Boulevard -Roads Less Traveled #5

In our travels in and around our city of Roanoke, there are those roads that you love to take and there are those roads that you avoid. Some provide beautiful scenic overlooks or are lined with gorgeous homes in safe and affluent neighborhoods like those streets that surround this church. Others are riddled with potholes, saturated with crime, and an eyesore. However, depending on where you are headed, sometimes these less glamorous boulevard are unavoidable.

Along our travels in the roads less taken thus far we have examined the results of true faith leading to restoration of life with Zaccheus and Bartimaues, the worthlessness of fickle believism with the triumphant entry and the preparatory value of prayer in Gethsemane. However, today as we narrow in on the destination that Jesus has been moving toward we are confronted with the most horrifying spectacle in all of Scripture--the dead end of Golgotha Boulevard—a road no one would choose to take unless forced. What redeemable principle can we possibly take away from Jesus’ crucifixion? What hope is there in the darkness of this most grim moment in all of history? Before we answer these questions, let us ask some of ourselves.

Faced with certain death, what would you say to God? Standing in excruciating pain what posture would you take? Interestingly enough, all of the answers to this question can be divided into two distinct categories that are represented by the two thieves on the crosses on either side of Christ. Their voices heard in the midst of their suffering are emblematic of the choices people make concerning God in light of their suffering today. Listen carefully to what you hear in between the gasps for air and vociferous cries of the spectators in Luke 23:39-43 on Golgotha Boulevard. As difficult as this road is to stomach, we will soon learn that this street is a necessary path for Christ to take in order to reach His destination. As gross and dark as this boulevard will prove to be, journeying through this text is necessary for our discipleship as we learn the invaluable role of brokenness for the Disciple.

I. VOICE #1: THE VOICE OF RAGE-23:39

Crucifixion was viewed by ancient writers as the cruelest and most barbaric of punishments. Recent historical and archaeological studies have helped bring a more realistic sense of crucifixion’s horrors. The bone fragments of a crucified individual were discovered in 1968 and revealed that his feet were each nailed laterally to the beam. In many cases, both the feet and wrists were nailed to the crossbeam the victim carried. This would have taken place after the victim was stripped of his clothes to increase the humiliation. After being nailed to the crossbeam, it would be raised high enough for the victim’s feet to clear the ground and then placed on a stake. Most guess that Jesus’ cross stood about 7 feet high. This method of execution was designed for one thing, a slow and tortuous death.  Death by crucifixion was a result of loss of blood, exposure, exhaustion, and suffocation, as the victim tried to lift himself to breathe. Sometimes, victims would linger for days in agony! After learning more about crucifixion, they can better appreciate the meaning of the word “excruciating,” which derives from the Latin excruciatus, “out of the cross.”

Though many tend to focus their attention on Jesus in the center of the Golgotha scene, it is important to remember that Jesus was one of three currently facing this unthinkable horror. Given the nature of their current predicament, it is no wonder that one of the thieves speaks up and in his rage says what he can in the midst of his ever-shallow breaths.

Though ill-advised in retrospect, one might understand how such a voice could be heard in the midst of such agony. The first thief’s voice illustrates one of choices everyone has in a situations like this-rage.  This is not a voice coming from a heart of brokenness, but a voice offered from a completely crushed heart and spirit bent against God.

In many ways this first thief represents a large sector of humanity. Those who in the face of suffering shake an angry fist at the God they  do not even believe in find a sympathizer in this man and might even be caught saying what he says here, “Are you no the Christ? Save Yourself and us!”

Although many uses of the word “save” allude to God’s work of salvation, given the context and the blasphemous nature of his remark, there is no way that this thief is making a legitimate plea for salvation. Instead, he is requesting rescue from their current predicament. In his limited view of Jesus, he sarcastically calls upon Him (in light of who he claims to be) to miraculously provide a means of escaping the death they all face.

In the last moments of life and in the midst of incredible pain, people will reach for anything to provide relief, even that which they blaspheme. However, instead of looking to Jesus in real hope of real salvation, this thief questions who Jesus claims to be and is sarcastic in his plea.

This hellacious cry echoes throughout the generations among those who fail to believe in Jesus Christ. Seeing no way of escape from their death or agony, instead of reaching out to Jesus in Faith for salvation, they question Him, His love, His sovereignty, and in their unbelief grasp only at straws.  Calvin says of this raging blasphemer, “this objection is directed against God Himself; just as wicked men, when they do not obtain what they wish, would willingly tear God from heaven. They ought indeed, to be tamed to humility by strokes; but this shows that the wicked heart, which no punishments can ben, is hard like iron.” The voice of rage says, “There is no God, look how much I’m hurting! If there was a God, why would he allow me this pain?”

II. VOICE #2: THE VOICE OF REASON-23:40-42

As we continue down Golgotha boulevard, there is a second voice crying out--the voice of reason and brokenness. The second thief cannot put up with the insistent blaspheming of Jesus while on the cross. Instead of holding his tongue or saving his breaths for himself as he too reals in pain on a cross of his own, he openly rebukes the statements being made on the other side of the skull rock. 

In what this second criminal says, the reader is made aware of another way, the proper way, to view one’s own predicament before Christ. Though in the first man’s response to pain and agony we heard the voice of a raging blasphemer, here we he the surprising and yet unmistakable voice of reason coming out of brokenness before the Lord.

The first statement uttered by this second voice is a statement of rebuke. “Do you not even fear God, since you are under the same sentence of condemnation?” In other words, the second thief asks the first, “Does not your present condemnation compel you to fear God?” In this statement, the second robber is hoping that the first recognizes that death is coming soon, and it is no time to be blaspheming an innocent man. Though their present predicament was desperate and difficult, it would not compare to what he would feel before God in the judgment seat. Though he was now feeling the results of being condemned by the Roman government, he would soon discover what it would feel like to be condemned by God Himself!

Though this rebuke was designed to put the fear of God into this man, there is no evidence that suggests it was successful. Instead, his hard heart hardened. This is no different than many in our world today. Instead of fearing God they abstain from Him, harden themselves, and fall into condemnation.  Any reasonable person would understand that they should most fear the God who can kill body and spirit.

Matt. 10:28-“Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.”

The second thief understands that what they are experiencing is exactly what they “deserve.” He acknowledges here that the punishment which was common to all the three was “justly” inflicted on him and his companion, but not on Christ who had been dragged to the punishment of death, not by his own crime, but by the cruelty of enemies. He reasonably concludes, in light of his crime, that the punishment he is suffering at present is natural and expected, not something surprising or unjust. In fact, to not be punished in the manner he was currently experiencing would have been a gross injustice. Unlike his companion thief, who though God to be unjust and/or unreal, this man recognizes that the real injustice is being exercised on the man in the middle.

As alluded to earlier, this man might represent all who reasonably conclude that their present sufferings, agonies, and even anticipated death are a result of their own sinful choices, depravity, and extant wickedness that infects the entire fallen world. The difficulty they face in life and the hardships around them are understood by these as the product of sin in their lives, the lives of others, and in creation itself.  Therefore, what they are experiencing and will experience after death without Christ is not understood as unjust, but the proper penalty assigned to each of them. The only thing they can do in light of this is call upon the Lord because of their brokenness and desperation.

Calling upon the lord is exactly what is demonstrated by the second thief in this passage, “Jesus, remember me when You come in Your kingdom!” In this phrase readers everywhere are given one of the most remarkable and striking examples of faith ever recorded! This thief, who not only had not been educated in the ways of Christ, had instead given himself up to a life of sin and endeavored to rid himself of any sense of right and wrong. However, here he suddenly rises higher than all the apostles and other disciples whom the Lord Himself had taken so much pains to instruct and adores Christ as King and calls to be invited to His kingdom! This he does while bleeding out and gasping for air on a cross! All credit for such a display of faith must go to the Holy Spirit, who, upon his understanding of his sin and necessary implications thereof, supplied the necessary faith to make this quantum leap to saving faith.

Those who in their brokenness understand their sin and the effects thereof are able to understand Jesus saving power for them by means of the Holy Spirit. In this we learn that those who place their faith in Jesus Christ are reaching a reasonable conclusion, Jesus is the only means of escaping the sting of death and have eternal life. The voice of reason says, “I am responsible for my actions, expect the consequences, and desperately need Jesus to save me.” Brokenness before Jesus demands the attention of God.

III. VOICE #3: THE VOICE OF REDEMPTION-23:43

Do not forget that Jesus is suffering under the same excruciating pain these two thieves are experiencing. He too is hanging seven feet above Golgotha boulevard and He is the source of the third voice in the unique conversation taking place above the crowd of spectators. In His response to what has been said, it is significant to notice that Jesus only addresses the second thief and ignores the first. These same kinds of responses can be expected by those who call out to Him in faith and who curse His name today! Jesus Himself responds to brokenness. What Jesus expresses to the thief of faith is none other than the voice of redemption.

To the reasonable thief Jesus says, “truly I say to you, today you shall be with Me in Paradise.” This promise reveals that Jesus, though presently humiliated before the onlookers, was still the same powerful Savior of the world who was capable to bring life out of death and fulfilling every facet of His office. This thief could expect life after death that very death with Jesus in Paradise.

 “Paradise” is a word meaning heaven. Death is not defeat for those who belong to Jesus Christ, it the beginning of life with God in a more profound way. This is what the second thief could expect following his last breath. In fact, anyone who turns to Jesus, even in the last moments of their life, is granted fellowship with Him for eternity thereafter.

Romans 10:13-“Woever calls upon the name of the Lord shall be saved.”

Jesus has always been about awarding faith with grace. Here, he awards the faith of a thief at his execution with the grace of eternal life with Him in heaven. This same grace is available today to all who call upon Him, expecting to hear the voice of redemption. The voice of redemption says, “This world and its sufferings is not all that there is. Call upon me and know eternal life.”

Jesus is able to offer grace for the thief and the remainder of the world because of His own brokenness. Jesus heart broke so much for the dying world destined for hell that He decided to enter into its situation as a man, live as anyone else, and die a horrific death. Motivated by this brokenness and love, Jesus provided my salvation and gave me life and he offers it to you as well.

So What?

The sights and sounds surrounding Golgotha Boulevard draw attention to something that is far removed from many in this room today. This scene of horror and pain calls to mind the horror and pain experienced by all in this world. 13 students were stabbed while attending school the other day. The worst Ebola breakout in years is happening now in Africa. 80% of American citizens do not trust their government. 33 people died in the recent mudslide in Everett Washington. This past December a Memphis pastor was arrested for sexually abusing a 16-year-old family member. What makes this heartbreaking story even more repugnant is that church and family members had been informed about the abuse two years earlier, but failed to report the crime to the police. Instead, they decided that the best response was to simply pray for the offender and hope for the best. Why do I conjure up all of these images?--THERE IS NO BROKENNESS IN THE CHURCH!!! People in the church do not want to go down those roads and deal with things in a way that will involve their time or personally affect them in the least. For the most part we are not willing to invest in the mess of this world, dig down, and make any real difference in the lives around us! I’m hoping that our hearts might break again for the world around us.

Like these three, we are on our way to death and so is the world, living in the midst of sin and injustice, feeling the very real effects of sin along the way. In light of this, there are two choices. To those who speak of God in rage, who do not believe in God or can’t for the life of them believe that anyone would believe in a good God while there is so much pain and suffering, I say this, consider that Jesus’ own heart breaks for the world’s situation. His heart breaks so much that he was willing to travel on Golgotha Boulevard and experience the most horrific death imaginable to redeem you out of this mess and into eternal life. He died in the worst possible way and did not deserve any bit of it! We suffer because we are sinful. He suffered though He sinned not! To those who have been broken before Christ and in response have reached the reasonable conclusion that only He can give hope in the darkness, I hope and pray that your heart might again break for the world around you. If our hearts do not break for the world around us we will not reach the people that need to know Jesus Christ. If we fail to travel down the road of brokenness and like Christ, incarnate ourselves in the mess, this city will not receive the revival it desperately needs. Faith and prayer are well-lit and well paved avenues, but the dark and dangerous boulevard of brokenness is no less important in our journey as disciples.  We all look forward to resurrection Sunday; however, there would be no resurrection to life without brokenness.  Don't avoid the road of brokenness and choose only to travel on easy street. Like Christ, incarnate yourself in the mess of the world, let it bother you enough to love, move, and act on its behalf, so that many might know God.