Lucas 23

Lucas 23

Wuest notes that epitimao "In classical Greek its predominating sense is that of severe, strenuous reproach for unworthy deeds or acts. In this sense, the word carries at bottom, a suggestion of a charge under penalty." EPITIMAO - 30X/30V - rebuke(6), rebuked(13), rebuking(3), sternly telling(2), sternly told(1), warned(5). Matt. 8:26; Matt. 12:16; Matt. 16:20; Matt. 16:22; Matt. 17:18; Matt. 19:13; Matt. 20:31; Mk. 1:25; Mk. 3:12; Mk. 4:39; Mk. 8:30; Mk. 8:32; Mk. 8:33; Mk. 9:25; Mk. 10:13; Mk. 10:48; Lk. 4:35; Lk. 4:39; Lk. 4:41; Lk. 8:24; Lk. 9:21; Lk. 9:42; Lk. 9:55; Lk. 17:3; Lk. 18:15; Lk. 18:39; Lk. 19:39; Lk. 23:40; 2 Tim. 4:2; Jude 1:9 Condemnation (Judgment) (2917)(krima from krino = to judge, the suffix –ma indicating the result of the judging, ie, that is, the result of making a decision) describes a judicial sentence from a magistrate (his pronouncement). It describes one deciding a question of legal right or wrong, and thus determining the innocence or guilt of the accused and assigning appropriate punishment. The closely related word krisis refers to the process or act of judging (instead of the result of the judging). Krima is usually the decision which results from an investigation and is usually used in an unfavorable sense, certainly the case in the present context! Vine adds that "Krima is usually the decision which results from an investigation, just as krisis is the process of investigation; sometimes the two are interchanged, as in 1Pe 4:17, krima, where the process of judgment rather than the resulting decision seems to be intended. Hence krima is used of the estimate one man forms of another, Mt 7:2-note, and of the decision of human tribunals, Lk 23:40, of the decisions of God, in general, Ro 11:33, and in particular concerning the devil, 1 Timothy 3:6, and man, Mark 12:40 and Gal 5:10." KRIMA - 28X/28V - condemnation(8), judgment(15), judgments(1), lawsuits(1), sentence(1), sentence of condemnation(1), way(1). Matt. 7:2; Matt. 23:14; Mk. 12:40; Lk. 20:47; Lk. 23:40; Lk. 24:20; Jn. 9:39; Acts 24:25; Rom. 2:2; Rom. 2:3; Rom. 3:8; Rom. 5:16; Rom. 11:33; Rom. 13:2; 1 Co. 6:7; 1 Co. 11:29; 1 Co. 11:34; Gal. 5:10; 1 Tim. 3:6; 1 Tim. 5:12; Heb. 6:2; Jas. 3:1; 1 Pet. 4:17; 2 Pet. 2:3; Jude 1:4; Rev. 17:1; Rev. 18:20; Rev. 20:4 Luke 23:41 "And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong." KJV Luke 23:41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And we indeed are suffering justly Lk 15:18,19; Leviticus 26:40,41; Joshua 7:19,20; 2 Chronicles 33:12; Ezra 9:13; Nehemiah 9:3; Daniel 9:4; James 4:7; 1 John 1:8,9 but this man has done nothing wrong Lk 23:41; 22:69,70; Mt 27:4,19,24,54; 1 Peter 1:19 Luke 23 Resources - Multiple Sermons and Commentaries See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel THE PENITENT THIEF'S SENSE OF SINFULNESS And we indeed are suffering justly (dikaios) - What is this criminal doing? Is he not confessing his sins and acknowledging he justly deserved the punishment he and the other criminal were experiencing. How could this transformation have occurred except that the Holy Spirit convicted him of "sin, and righteousness, and judgment." (Jn 16:8+).The thief was transformed. As someone has said "Nature forms us; sin deforms us; school informs us; Christ (His Spirit) transforms us." What the Bible teaches – The admission of his guilt and the agreement with his condemnation is the powerful evidence of true repentance. A right view of himself and his sin was the precursor to a right view of Christ and His work. (What the Bible Teaches: Luke) For we are receiving what we deserve (axios) for our deeds - NET "what we did (prasso)" - He acknowledges the righteous justice he and the other had received. His punishment was fair and just. Today we might say he "owned" his sins. This is a crucial dynamic in salvation. When we proclaim the Gospel, if we fail to emphasis that we are all sinners, then how can they even see their need for a Savior. The Good News is not God loves you and has a wonderful plan for your life. Just believe in Jesus. That is a defective "gospel" for it fails to confront the person with the very thing the penitent thief realized -- I am a sinner and I deserve the punishment of death for my sins against a Holy God (cf "all have sinned and fall short of the glory of God" = Ro 3:23, "the wages of sin is death" = Ro 6:23). The penitent thief came to recognize not only his sins against society warranted his place on the cross, but he also came to recognize that he was sinning against God Himself in blaspheming Him (and again how much of the truth about the Messiah he knew we cannot say, but he undoubtedly knew something -- e.g., he knew Jesus had a "Kingdom" in Lk 23:42). In essence this thief said, We are suffering the judgement of God. We are suffering justly. We are receiving what we deserve." Paul said it clearly when he wrote "It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners." (1 Ti 1:15). Jesus saves sinners! The repentant thief reminds us of the repentant tax collector in Luke 18:13+ who cried ‘God, be merciful to me, the sinner!’ Note that he recognized his need for mercy! That is where true salvation must begin! No one can be saved who has not first seen himself or herself as a lost sinner. The self-righteous Pharisee spoke two verses filled with 5 "I's"! (Lk 18:11-12+ - "I" is the middle letter of sIn!) His focus was on self, not his sin which would have awakened a need for a Savior. Jesus concluded this parable declaring "I tell you, this man (TAX COLLECTOR) went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” (Luke 18:13+) THE PENITENT THIEF'S SENSE OF THE SAVIOR'S SINLESSNESS But this man has done (oudeis - absolutely) nothing wrong (atopos) - His spiritual eyes had been opened to see the that the One Who hanging next to Him was "unblemished and spotless" (1 Peter 1:19). How did he know? What had he heard in the city? We cannot say, but we can say he heard or knew enough to recognize Jesus as innocent. Jesus Saves Sinners - Years ago I heard of a woman who was doing work in a jail service, and she was preaching or ministering or sharing with the prisoners behind the bars. One man came to her, came up close, and put his face right there against the jail bars. And he said, Lady, can you please help me. He said, I am an awful, terrible, horrible sinner. She said, Thank God. He said, No you didn't understand what I said. I'm an awful terrible, horrible sinner. She said, Thank God. He said, Lady please don't make fun of me. Don't ridicule me. She said, I'm not making fun of you, I'm not ridiculing you. I thank God that you've confessed that you're a sinner because now you can be saved. Listen, "This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to saved sinners." (A. Rogers) Luke 23:42 And he was saying, "Jesus, remember me when You come in Your kingdom!" KJV Luke 23:42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. (NOTE KJV ADDS "LORD" WHICH IS NOT PRESENT IN MOST MODERN MANUSCRIPTS). Jesus, remember me Lk 18:13; Ps 106:4,5; John 20:28; Acts 16:31; 20:21; Romans 10:9-14; 1 Corinthians 6:10,11; 1 Peter 2:6,7; 1 John 5:1,11-13 when You come in Lk 12:8; John 1:49; Romans 10:9,10 Your kingdom Lk 24:26; Ps 2:6; Isaiah 9:6,7; 53:10-12; Daniel 7:13,14; 1 Peter 1:11 Luke 23 Resources - Multiple Sermons and Commentaries See Trial & Crucifixion of Jesus - Parallel Passages - arranges events chronologically and brings out details unique to each Gospel THE PENITENT THIEF'S SENSE OF JESUS' ABILITY TO SAVE After addressing the other thief on the other side of Jesus (which would meant quite a painful effort to make sure he was heard) then he fixed his gaze on Jesus and directly addressed Him and in so doing reminds one of the Lord's great words in Isaiah 45:22 (the verse God used to save C H Spurgeon) Look unto Me ("Turn to Me" = NAS), and be ye saved, all the ends of the earth: for I am God, and there is none else. And so the thief turned to Jesus and looked with eyes opened by faith seeking grace and mercy. In essence he offered a prayer to Jesus! As John Calvin said "Conversion cannot be separated from prayer." Vance Havner said "Conversion is an empty-handed turning from sin to the Saviour." Thomas Hooker rightly said that "The almighty power of God in the conversion of a sinner is the most mysterious of all the works of God." Jesus, remember me - What a wonderful, faith-filled request. He is hanging on the cross, laboring to breathe, knowing death is soon to come and yet his eyes have been opened to see that this life is not truly the end of one's life. What is the thief doing in this verse? Clearly he moves from the awareness of his sinful condition, to an awareness of the sinless condition of Jesus, to an awareness of his need for forgiveness. He had heard Jesus repeatedly say those words (Father forgive them...) earlier and now he seeks for divine forgiveness of his sins that will bring him into the Kingdom of Christ. And remember this thief had been on the road (ahead of or behind Jesus) carrying his cross and very likely heard Jesus' last words before the Cross as He turned and addressed the women (Lk 23:27-28) and warned them to "stop weeping for Me, but weep for yourselves and for your children," etc. (Lk 23:28ff) John