Rage, Reason, and Redemption

Faced with certain death, what would you say to God? 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 pain. However, in order to learn from the dichotomy represented in their statements, one must listen carefully to what he hears in between the gasps for air and vociferous cries of the spectators in Luke 23:39-43 on top of the skull rock. As gross and dark as this scene proves to be, journeying through this text is fruitful for those who follow the man who hung in the middle as they learn the invaluable role of brokenness before God.

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. 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 victims carried. This would have taken place after the victim was stripped of his clothes to increase the humiliation. After being nailed to the crossbeam, the apparatus 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 a loss of blood, exposure, exhaustion, and ultimately, suffocation. Sometimes, victims would linger for days in agony! This horrific spectacle even inspired words like “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 facing this unthinkable horror in this passage. Given the nature of the current predicament, it is little wonder that one of the thieves speaks up and in his rage says hurls abuse in the midst of his ever-shallow breaths (Lk. 23:39).

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

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 sympathize with this man and might even be caught saying what he says next, “Are you no the Christ? Save Yourself and us!”

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. Seeing no way of escaping 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 bend, 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 to watch the spectacle unfold, there is a second voice screaming 7 ft. above the ground. The second thief cannot put up with the insistent blaspheming of Jesus offered by the first thief while on the cross and 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 to view one’s own predicament before Christ. Though in the first man’s response to pain and agony one can hear the voice of a raging blasphemer, here the surprising and yet unmistakable voice of reason is distinguished.  

The first thing offered 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 this question, the second robber is hoping that the first recognizes that death is coming soon and it is probably not the best time to be blaspheming an innocent man. Though their present predicament was desperate and difficult, it would not compare to what they would feel before God in the judgment seat. Though they were now feeling the results of being condemned by the Roman government, they would soon discover what it would feel like to be condemned by God Himself!

While this rebuke was designed to put the fear of God into this man, there is no evidence to suggest it was successful. Instead, the first thief’s hard heart hardened and unfortunately this is no different than many in our world today who instead of fearing God distance themselves from Him and fall into condemnation.  Any reasonable person would understand that he/she should fear the God who can kill body and spirit. However, these are blinded by rage in response to pain and suffering.

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. However,  Christ had been dragged to the punishment of death, not by his own crime, but by the cruelty of enemies, -“…And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong.’…” (Lk. 23:41). This second thief reasonably concludes, in light of his crime, that the punishment he is suffering at present is natural and expected-- not 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 believed God was unjust and/or unreal, this man recognizes that the real injustice is being exercised on the man in the middle.

This man might represent all who reasonably conclude that their present sufferings, agonies, and even anticipated death are a natural result of their own sinful choices, mankind’s 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 the second thief does next, “Jesus, remember me when You come in Your kingdom!”  (Lk. 23:42).

 In this phrase readers everywhere are given one of the most remarkable and striking examples of faith ever recorded! This thief not only had not been educated in the ways of Christ, he instead had given himself up to a life of sin and endeavored to rid himself of any sense of right and wrong (by living a life of thievery). However, here he suddenly rises higher than all the apostles and other disciples whom the Lord Himself had taken time and effort to instruct and adores Christ as King and asks 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 this man’s understanding of his sin and necessary implications thereof, supplied the grace necessary to make this quantum leap from sin to saving faith.

Those who understand their sin and the effects thereof are those who are broken enough to understand their dependency on the Lord for their salvation. Like this second thief, 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 enjoying eternal life. The voice of reason says, “I am responsible for my actions, expect the consequences, and desperately need Jesus to save me.” 

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 and His voice is the third participant in the unique conversation taking place overhead. In His response to what has been said, it is significant to note that Jesus only addresses the second thief and ignores the first. Jesus responds to brokenness and ignores blaspheming rage. In his response to the former, Jesus provides His voice of redemption.

To the reasonable thief Jesus says, “truly I say to you, today you shall be with Me in Paradise” (Lk. 23:43). This promise reveals that Jesus, though presently humiliated before the onlookers, was still the same powerful Savior of the world who was capable of bringing life out of death and fulfilling every facet of His office. The second thief could expect life after death that very day with Jesus in Paradise.

As “paradise” is synonymous with heaven, Jesus makes it clear here that death is not defeat for those who belong to Jesus Christ—it is 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 his/her life, is granted fellowship with Christ for eternity thereafter.

Romans 10:13-“Whoever 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 in heaven. This same grace is available today to all who call upon Him, expecting to hear the voice of redemption which says, “This world and its sufferings is not all that there is. Call upon me and know eternal life.”

Interestingly, 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 this dying world destined for hell that He decided to enter into its situation as a man, live a perfect life in an imperfect world, 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 draw attention to the multiplicity of horrors and pain experienced by all in this world. Like these three, we are on our way to death and so is humanity. Like these three, we are living in the midst of sin and injustice, feeling the very real wickedness at every turn. This predicament affords us two choices. The first is represented by the first thief. 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 to the cross and experience the most horrific death imaginable to redeem you and me 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!

The second choice is represented by the second thief. 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 as  does Christ’s. If our hearts do not break for the world in which we live, we will not reach the people that need to know Jesus Christ. If we fail to, like Christ, incarnate ourselves in the mess, our land will not receive the revival it desperately needs.