Lucas 23
Steven Cole · Citado em PreceptAustin
Lucas 23
Cole writes "For us who believe in Christ, it is hard to fathom how a person can know anything about Christ and yet willfully reject Him. But it shows us how strong the power of sin is in the fallen human heart! Often, like the Jews, people mistakenly think that following Christ will not get them the happiness and freedom that they desire, and so they go their own way, only to discover too late that their way is the way of destruction. (ILLUSTRATION) Aaron Burr was the third Vice President of the United States. He actually tied Thomas Jefferson in the number of electoral votes for President, but he lost in the vote in Congress, largely due to the efforts of his opponent, Alexander Hamilton. Burr later challenged Hamilton to a duel and killed him (pix). This discredited him politically. He was later tried for treason, but acquitted. He lived a long life, but he was an unhappy man. Sadly, Burr was the grandson of the godly pastor, Jonathan Edwards. Although Burr never knew his grandfather, who had died while he was a young boy, he had a godly heritage, but he walked away from it. Late in life he said, “Sixty years ago I told God that if He would let me alone, I would let Him alone, and God has not bothered about me since.” Aaron Burr got what he wanted, but it was a tragic mistake! (Wikipedia adds this quote - "By Fairfield's account, Burr had lost his religious faith before that time; upon seeing a painting of Christ's suffering, Burr candidly told her, "It is a fable, my child; there never was such a being." The Jews got what they wanted: Jesus was crucified. They later revolted against Rome, but it did not get them what they wanted. They were slaughtered by the hundreds of thousands, and those who survived were scattered. The temple and the city of Jerusalem were totally destroyed. Willful, knowing rejection of Christ always results in awful judgment, if not in this life, certainly in eternity. (Condemned or Set Free? Luke 23:13-25) Crucify (4717)(stauroo from stauros = cross, in turn from histemi = to stand) means literally to nail or fasten to a cross and so to crucify -- literal death by nailing to and hanging from a cross (a stake). To impale on the cross; figurative to extinguish (subdue) passion or selfishness. In Galatians Paul uses stauroo in a metaphorical sense to refer to crucifixion of the flesh (as a result of the literal crucifixion) "Now those who belong to Christ Jesus have crucified the flesh with its passions and desires." (Gal 5:24+) STAUROO - 46X/42V - crucified(29), crucifixion(1), crucify(16). Matt. 20:19; Matt. 23:34; Matt. 26:2; Matt. 27:22; Matt. 27:23; Matt. 27:26; Matt. 27:31; Matt. 27:35; Matt. 27:38; Matt. 28:5; Mk. 15:13; Mk. 15:14; Mk. 15:15; Mk. 15:20; Mk. 15:24; Mk. 15:25; Mk. 15:27; Mk. 16:6; Lk. 23:21; Lk. 23:23; Lk. 23:33; Lk. 24:7; Lk. 24:20; Jn. 19:6; Jn. 19:10; Jn. 19:15; Jn. 19:16; Jn. 19:18; Jn. 19:20; Jn. 19:23; Jn. 19:41; Acts 2:36; Acts 4:10; 1 Co. 1:13; 1 Co. 1:23; 1 Co. 2:2; 1 Co. 2:8; 2 Co. 13:4; Gal. 3:1; Gal. 5:24; Gal. 6:14; Rev. 11:8 Classical Greek and Septuagint Usage - Stauroō is a common verb in Greek literature. The noun form stauros (4567) was used to denote a “cross” as an instrument of torture or crucifixion, and the verb form stauroō was used to mean “to crucify,” (ca. Second Century B.C.). In the Septuagint the noun is found once (Esther 7:9) where it refers to a pale (stake) on which an individual was impaled. That was a common means of torture and execution in the Persian Empire. (Complete Biblical Library) New Testament Usage - In the New Testament the verb is used in both literally and figuratively. Matthew 20:19 employs the term literally to mean “to crucify on a cross” or “to put to death on a cross.” The verb’s occurrence in the other Gospels is translated in the same way. In Galatians 5:24 and 6:14 Paul employed stauroō as a picture of his high standard of personal holiness: “My desire for the things of the world has been crucified,” or “The power of such has been destroyed, put to death” (author’s translations). In 6:14 Paul made an appeal to those who would futilely try to “glory” in the Law, to embrace “the cross of . . . Christ,” as he had done (verse 14), and to glory in the victory of the Cross by means of which the power of the world has been destroyed. (Complete Biblical Library) See the 14 page NIDNTT article on the Cross and Crucify beginning on page 390, - Excerpt - σταυρός G5089 (stauros), stake, cross; σταυρόω G5090 (stauroō), hang upon a cross, crucify; ἀνασταυρόω G416 (anastauroō), crucify; συσταυρόω G5365 (systauroō), crucify with; κρεμάννυμι G3203 (kremannymi), hang. Friberg says this metaphorical sense of stauroo in Gal 5:24 speaks of "of a believer's renouncing his old sinful way of living to be united to his Lord - crucify, put to death, i.e. be done with. (BORROW Analytical Lexicon of the Greek New Testament) BDAG says that in Gal 5:24 stauroo means "to destroy through connection with the crucifixion of Christ, crucify, a transcendent sense (and in Gal 6:14 refers to) the believer who is inseparably united to the Lord has died on the cross to the kind of life that belongs to this world (BORROW A Greek-English lexicon of the New Testament, and other early Christian literature) Related Resource: What is the history of crucifixion? Life Application Bible Commentary - TAKING A STAND - What are the non-negotiables in your life? What are those core principles and bedrock beliefs that you will not compromise or sell out no matter what? Consider this question before you are in a crisis whereby your principles and beliefs are put to the test. Pilate seems to have had no such convictions. He knew Jesus was innocent and undeserving of punishment, yet he yielded to pressure from his political enemies to sacrifice him. Like Pilate, most people are put in positions where they have to decide where they will stand. Unlike Pilate, Christians must decide to stand firm on the truth revealed to them by God. Where do you stand? Luke 23:22 And he said to them the third time, "Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him." KJV Luke 23:22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. NLT Luke 23:22 For the third time he demanded, "Why? What crime has he committed? I have found no reason to sentence him to death. So I will have him flogged, and then I will release him. Why, what evil has this man done? Lk 23:4,14,20; 1 Peter 1:19; 3:18 I will punish Him and release Him Lk 23:16 Luke 23 Resources - Multiple Sermons and Commentaries See Trial & Crucifixion of Jesus - Parallel Passages - to arrange the events chronologically and bring out details unique to each Gospel Related Passages: Luke 23:4 Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” Luke 23:14 and said to them, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. THE THIRD TIME IS NOT THE CHARM! And he said to them the third time - The quantitative description the third time serves to emphasize the innocence of Jesus. Thus Pilate continues to maintain Jesus' innocence reiterating what he had said previously - “I find no guilt in this man” (Lk 23:4), and "I have found no guilt in this man regarding the charges which you make against Him." (Lk 23:14) and in Lk 23:15 added "nor has Herod" (found any guilt in Jesus). So here we have a total of four times by two Roman officials that Jesus is innocent. Lk 23:22 "I have found in Him no guilt demanding death." As an aside John MacArthur feels that Pilate said Jesus was innocent some 6 times quoting Jn 18:38; 19:4, 6; Lk 23:4, 14, 22. I am not convinced Luke's references are clearly distinct from the 3 "not guilty" verdicts in John 18:38, 19:4, 6, especially since here Luke clearly states for "the third time...I have found in Him no guilt." You be the judge. Gilbrant points out that "The number three is very significant in the accounts of the entire Passion events. There were three denials of Jesus by Peter, three questions concerning the nature of His ministry, three declarations of Jesus' innocence by Pilate, and a 3-day period of death. (Complete Biblical Library) Life Application Bible Commentary - There are two reasons why Luke stressed these three attempts Pilate had made to release Jesus. First, Luke wanted to show through his Gospel the innocence of Jesus before Roman law. Luke was giving evidence to prove the acceptability of Christianity to his Gentile readers. Second, he was establishing the Jewish guilt for Jesus' death. In Acts, this is the basis of the evangelistic sermons to the Jews—you killed him; he died for you and rose again; now repent and be converted (Acts 2:36-38; 3:13-16; 13:26-41).(see Luke) Why, what evil (kakos) has this Man done (poieo)? The answer of course is "None!" Pilate was convinced Jesus was innocent (John MacArthur states that Pilate said Jesus was innocent some 6 times! - Jn 18:38; 19:4, 6; Lk 23:4, 14, 22) so he makes an appeal to the crowd's sense of justice. They were only incensed by their injustice! It was a mob mentality by now and there was no reasoning with them! They smelled blood, the blood of the Lamb, on the very day 100's of lambs were being sacrificed in the Temple! I have found (heurisko) in Him (oudeis = absolutely) no guilt (aitios) demanding death (thanatos) - (NET = "Crime deserving death") - Found (heurisko) means to come upon and in this context means Pilate in this case failed to discover proof of guilt after carrying out a purposeful search. The noun guilt (aitios) is used in Lk 23:4, 14, 22 and speaks of being the cause of something, the basis for guilt (or a guilty verdict). It was used in legal expressions like "ground for complaint" or "basis for a charge." In this passage the phrase "guilt...death" means the reason for capital punishment or the grounds for the death penalty. Demanding is not in the original text but added by the translators. The NET has "no crime deserving death," so that whatever Jesus did, it was not a capital offense. "The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death." (NET Note) Therefore - Term of conclusion - this conclusion is based on the three (four with Herod) innocent decrees for Jesus. I will punish (paideuo) Him and release (apoluo) Him - He has already unsuccessfully attempted this ploy earlier (Lk 23:16). As discussed above the verb Pilate uses for punish is paideuo which in this context is speaks of whipping or scourging of the less severe variety (see notes on Lk 23:16; see also Carson's description of the 3 classifications of flogging). Pilate is clearly attempting to placate (appease, mollify) the ire of the Jewish crowd, but it would be to no avail. R C H Lenski suggests that Pilate's "very tone must have betrayed the fact that he had no hope of its acceptance. This verse is highly illuminating for an understanding of the character of Pilate. The Jews had taken his measure." (BORROW The Interpretation of St. Luke's Gospel PAGE 1122) Guilt (159) aitios from aitéo = ask) describes the relation existing between two or more objects or events, specifically referring to the cause or source, the point at which something begins its course or existence. Aitios means that in which the cause of anything resides. Note that because of this meaning some translations render aitios author. “that in which the cause of anything resides.” Messiah in His death on the Cross is the Source, Author and Cause of our salvation. His death is the Source from which our salvation proceeds. Aitios was a technical, legal term describing the grounds for an accusation in court or the content of the legal charges brought against someone (thus an accusation, charge, complaint) Aitios is used three times in Luke (Lk 23:4, 23:14, 23:22). Luke 23:23 But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. KJV Luke 23:23 And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. Lk 23:5; Ps 22:12,13; 57:4; Zechariah 11:8 Luke 23 Resources - Multiple Sermons and Commentaries See Trial & Crucifixion of Jesus - Parallel Passages - to arrange the events chronologically and bring out details unique to each Gospel THE TIDE OF OPPOSITION RISES LIKE A MIGHTY STORM Pilate makes a second attempt to release Jesus (his first failed attempt was in Lk 23:16+), which just serves to stir even more the rancor of the Jews to the point that they were now on the verge of an all out riot (Mt 27:24)! A riot is something that Pilate could ill afford on his watch, which was already tenuous in eyes of Rome (See Four Mistakes Pilate had already made in handling the Jews) and thus he felt compelled to do whatever it took to quell a Jewish uprising. Of course this plays perfectly into the plans of the Jewish leaders to make certain Pilate agrees to execute Jesus.
Lucas 23
Cole - To the disciples, it was no irony, but God’s own vindication of his Son, even in the hour of his death. Later, hymn writers delighted to use the concept of the King, crowned at last, reigning from the tree. (Tyndale New Testament Commentaries – Mark) Crown Him with many crowns, The Lamb upon His throne; Hark! how the heav'nly anthem drowns All music but its own! Awake, my soul, and sing Of Him who died for thee, And hail Him as thy matchless King Thro' all eternity. Related Resources: What does it mean that Jesus is the King of the Jews? Why is Jesus often referred to as Jesus of Nazareth? QUESTION - What does INRI stand for? ANSWER - John 19:19 records, “Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS.” John 19:20 continues, “Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek.” Today, many times when the cross of Jesus is displayed, the letters INRI are placed on the sign above the cross. In Latin, the text “JESUS OF NAZARETH, THE KING OF THE JEWS” would have been written, “Iesus Nazarenus Rex Iudaeorum.” Abbreviated, this phrase results in “INRI.” It is unlikely that the letters INRI were truly on the sign that Pilate placed over Jesus’ head, as John 19:20 specifically states that the sign was written in Aramaic, Greek, and Latin. Although John’s gospel refers to the writing as a “title,” Mark and Matthew both refer to it as an “accusation.” It was customary to set up over the heads of persons crucified the crime for which they suffered, and the name of the sufferer. The accusation on which Jesus had been condemned by Pilate was his claiming to be the King of the Jews. Ironically, the “crime” for which Jesus was crucified is not a crime at all, but an absolutely true statement. Not only is Jesus King of the Jews, He is the King of all – the King of kings and the Lord of lords (Revelation 17:14 and 19:16). He is King over all the universe and all its inhabitants. And it was not any crime of His own that was nailed to the cross; it was the crimes (sins) of everyone who would ever put his or her faith in Him for salvation. He has “blotted out the handwriting of ordinances that was against us, which was contrary to us, and has taken it out of the way, nailing it to the cross” (Colossians 2:14). Just as the title King of the Jews was written in three languages, so do those of all nations and languages recognize Him as Savior, as indeed He is of all the elect of God whom He saves from all their sins, by bearing them in His own body on the cross, and of whom He is the able and willing, the perfect and complete, the only and everlasting Savior. Luke 23:39 One of the criminals who were hanged there was hurling abuse at Him, saying, "Are You not the Christ? Save Yourself and us!" KJV Luke 23:39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. Lk 17:34-36; Mt 27:44; Mark 15:32 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 IMPENITENT THIEF'S PEJORATIVES A pejorative is a word or phrase that has negative connotations or that is intended to disparage or belittle; Luke's account of the two thieves is unique, for Mark and Matthew only refer to the insulting of Jesus, not the conversion of one of the two thieves.. Mt 27:44+ The robbers who had been crucified with Him were also insulting Him with the same words. Mk 15:32+ “Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!” Those who were crucified with Him were also insulting Him. One of the criminals (kakourgos)who were hanged there was hurling abuse (blasphemeo) at Him, saying - Luke has just one of the criminals hurling abuse, but from both Matthew and Mark's accounts we can determine that at the outset even the thief who was later converted was joining in the abuse of Jesus. Criminals is a somewhat generic description of evil doers, but Mk 15:27+ is more specific, labeling them as "two robbers" where the Greek word lestes for robbers means violent robbers, and so not surprisingly was the same term used to describe Barabbas, who had "committed murder in the insurrection." (Mk 15:7+). The one criminal was Hurling abuse (blasphemeo) or blaspheming Jesus and in the imperfect tense pictures him blaspheming over and over, again and again! (Woe! Imagine what the Great White Throne judgment will be like for this man!) The idea this wicked man blaspheming Jesus includes several ideas - literally to speak to harm and in general therefore means to bring Jesus into ill repute and so to slander Him, to defame Him (to harm the reputation of by libel or slander), speak evil of Him, to rail at Him (revile or scold in harsh, insolent, or abusive language and rail stresses an unrestrained berating), to speak calumny at Him (noun form = a misrepresentation intended to blacken another’s reputation = the act of uttering false charges or misrepresentations maliciously calculated to damage another’s reputation), to calumniate Him (verb form = to utter maliciously false statements, charges, or imputations about - calumniate imputes malice to the speaker and falsity to the assertions) Are You not the Christ? - This phrase is meant to be a more piercing and bitter taunt than the phrase "If you are the King of the Jews, save Yourself!" (Lk 23:37) Save (sozo - aorist imperative - do it now!) Yourself and us! - This taunt is repeated for the third time (Mt 27:40, Mk 15:30 - those passing by; soldiers in Lk 23:37). This is fascinating. This thief is actually crying out to the Lord Jesus for salvation. Was he saved? I think not. First, he was not asking for eternal salvation, but salvation from the agony of his crucifixion. Notice he does not cry out "save...me" but "save...us," whereas the penitent thief personalizes his requests crying "Remember me." (Lk 23:42) Secondly, this thief had no fear of God (cf Ro 3:18+). Thirdly, he exhibits no evidence of repentance as does the other thief (Lk 23:41,42). Related Resource: See Four Episodes of Mocking the King of kings Hurling abuse (987) blasphemeo derived from bláx = sluggish, slow, stupid + phémē = rumor, fame) OR MORE LIKELY (derived from bláptō = to hurt, injure, harm + phémē from phēmí = to speak) means literally to speak to harm and in general therefore means to bring into ill repute and so to slander, to defame (to harm the reputation of by libel or slander), speak evil of, to rail at (revile or scold in harsh, insolent, or abusive language and rail stresses an unrestrained berating), to speak calumny (noun form = a misrepresentation intended to blacken another’s reputation = the act of uttering false charges or misrepresentations maliciously calculated to damage another’s reputation), to calumniate (verb form = to utter maliciously false statements, charges, or imputations about - calumniate imputes malice to the speaker and falsity to the assertions) Life Application Bible Commentary – PERSPECTIVE - Have you ever listened to two people describe an event from completely different perspectives—a car accident, perhaps, or a political debate? Their descriptions sound so divergent that you may wonder if they are talking about the same thing. Luke recorded something like that in 23:39-41: two criminals, dying the same horrifying death, on opposite sides of the cross of Christ. One saw another failed opportunity to get himself off the hook; the other saw and understood that the way of salvation was opening up for himself and the whole world. The first man (apparently) died in his sins; the second received forgiveness, salvation, and eternal life. Perspective makes all the difference. Ask God to help you get or maintain proper perspective in your walk with him—that of a forgiven sinner made clean by the grace of God. (See Luke) Luke 23:40 But the other answered, and rebuking him said, "Do you not even fear God, since you are under the same sentence of condemnation? KJV Luke 23:40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? But the other answered, and rebuking him said Leviticus 19:17; Ephesians 5:11 Do you not even fear God Lk 12:5; Ps 36:1; Rev 15:4 Since you are under the same sentence of condemnation 2 Chronicles 28:22; Jeremiah 5:3; Rev 16:11 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 FEAR OF GOD The story of the penitent thief found only in the Gospel of Luke. What makes this story so amazing is that his body was enduring the agony, and suffering of crucifixion, but in a moment, his mind became clear, clearly evidence of God's sovereign, miraculous intervention. John MacArthur gives an excellent summary of the numerous ironies at Calvary - This (the penitent thief) is one of the many ironies at Calvary. Jesus was being mocked because He could not save Himself, yet He saved others, including the thief, by not saving Himself. He was accused by the rulers of Israel of claiming to be a king, and hence a threat to the power and authority of Rome. They warned Pilate that He needed to be executed before He could lead a revolt. And yet the same people who claimed to be protecting Rome from Jesus mocked, scorned, and ridiculed Him as impotent and helpless. He was treated like a king in a sarcastically cruel, comedic jest, yet He is God’s true King. He was accused of blasphemy against God by those who blasphemed Him, the true God. Jesus, the innocent, righteous one, was executed by the guilty, turning justice on its head. He was cursed by His enemies, who hated Him, but cursed in an infinitely greater way by His Father, who loves Him. The One who gives life and is life, died that those who are dead might receive life. (See Luke 1-24 MacArthur New Testament Commentary ) But - This term of contrast introduces an amazing 180 degree change of direction! One moment a reviler. In the next moment a "repenter!" How powerful is the convicting, regenerating work of the Holy Spirit! As an aside, there is no human too wretched, too far from God, too evil, that God's Spirit cannot in a moment circumcise their heart so that darkness becomes light and Jesus is seen as the only Name in Whom there is salvation (Acts 4:12). Amazing grace indeed. The other answered, and rebuking (epitimao - imperfect = repeatedly rebuking) him said - As alluded to above note that he had initially joined in with the blasphemous abuse of Jesus (Mt 27:44 Mk 15:32) Clearly this thief had experienced a supernatural, miraculous change of heart. To go from insulting Jesus in Mt 27:44, Mk 15:32 to proclaiming Him as innocent of any wrongdoing is a wonderful example of genuine repentance! The Spirit of God had convicted him of His sin and granted him repentance (Ro 2:4+) and faith and eternal life! His eyes were opened to the grand drama in which he was a participant. The unbelieving thief, the godless soldiers and Jewish leaders were blinded to the truth of the moment. This reminds me of Jesus' words to Paul regarding the Gospel he was to take to the Gentiles "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ (Acts 26:18+). Indeed, the spiritual eyes of the penitent thief had been supernaturally enlightened on this fateful day! Oh, the amazing work of grace in a sinner's heart! The sudden change in the penitent thief also recalls the abrupt change in Saul (later Paul) who was on the road to Damascus to persecute Christians, Luke recording Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. 3 As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” 5 And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are persecuting, 6 but get up and enter the city, and it will be told you what you must do.” (Acts 9:1-6+) So the penitent thief, like Saul (Paul) in a supernatural moment was "rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son.in whom we have redemption, the forgiveness of sins." (Col 1:13-14+). The Redeemer had rescued the sinful repentant thief and in so doing gave us a wonderful example of conversion under the Old Covenant, showing in essence how all saints in the OT were converted. Yes, Jesus was present, but we do not know how much he truly understood of Christ's redemptive work, and yet God saved him based upon his incomplete and yet sincere, trusting understanding that he had of the Messiah. The Redeemer had not yet borne this man's sin, and yet God credited his understanding of and belief in Messiah as righteousness, just as He had done with Abraham hundreds of years earlier (Ge 15:6+). Do you not even fear (phobeo) God - Absence of fear of God is characteristic of non-believers as Paul described in Romans 3:9-17+, which he summed up with the words “THERE IS NO FEAR OF GOD BEFORE THEIR EYES.” (Ro 3:18+). They scoff at words like Jesus spoke in Luke 12 declaring "I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. But I will warn you whom to fear: fear (aorist imperative) the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him!" (Lk 12:4-5+) In short, the unregenerate do not fear God! Solomon was correct that "The fear of the LORD is the beginning of knowledge. Fools despise wisdom and instruction." (Pr 1:7) Clearly, the penitent thief had been miraculously converted from no fear of God to a right fear of God and the beginning of knowledge about God and in this context His Son, Jesus Christ. THOUGHT - If you ask me "Do you fear God?" My answer is "Absolutely I fear God. I'm not afraid of God, but I fear God." Let's illustrate the difference. Do you think an electrician goes to work is afraid of electricity? He couldn't live if he were. He would die of fright. He is not afraid of electricity, but he fears electricity. Do you see the difference? He "respects" electricity but does not have a shaking fear of it or he could not do his job. The fear of the Lord is s holy respect, awe, and sense of reverence that we have for Almighty God. Most of us are not afraid of policemen, and yet in another sense we fear policemen. If you are driving down the highway and see a black and white vehicle on the side of the road, the first thing you do is to check the speedometer and/or put your foot on the break! You have a healthy fear of the traffic Luke frequently alludes to fearing God as a proper attitude - Luke 1:50; 12:4–5; 18:4; Acts 10:2, 22, 35; Acts 13:16, 26. Since you are under the same sentence of condemnation (krima) - The NLT picks up the sense of this statement rendering it "Don't you fear God even when you have been sentenced to die?" Darrell L Bock comments "The criminal offering the rebuke clearly sees the event as God’s just judgment on them, but he also sees the taunting of Jesus as an expression of intense hypocrisy for which the other criminal would pay. His remarks are really a commentary on all who taunt Jesus, but especially the one who is justly suffering for crimes committed. God will take offense at what is said about his agent, since Jesus suffers death unrighteously. The criminal asks, “How can you taunt this innocent man when you are deservedly suffering the same sentence? What gives you the right and the nerve to put him down?”" (Luke 9:51-24:53 Baker Exegetical Commentary) THOUGHT - You may be reading the story of the repentant, believing thief and thinking “Now wait a minute! I may not be perfect. I have my share of faults. But I’m not in the same league as this robber!" Adrian Rogers explains that we are all potentially thieves - Let me tell you something friend, if you're not serving God, you're a thief. You say, Now wait a minute. Don't call me a thief. I'll say it again. If you're not serving God, you're a thief. God is the land owner. God is the landlord. You're breathing God's air. You're walking on God's green earth. "The earth is the Lord's and the fullness thereof." You're eating God's sustenance. You live, you exist because God made you, God created you. You belong to Him. And if you're here and drawing these things from God and not serving God, you're as much a thief as if you were representing a particular company, drawing a salary and not working for that company."" Rebuking (censuring) (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22). Note that one may rebuke another without producing conviction of guilt, either because, as in Mt 16:22 (Jesus rebuked by Peter, cp similar uses in Mt 19:13; Mk 8:32; 10:13; Lk 18:15; 19:39) the one rebuked is not guilty of any fault or the rebuke may be insufficient to produce acknowledgement of fault by the offender (cf the repentant thief's rebuke of the non-repentant thief on the cross = Lk 23:40).
Lucas 23
Cole - You may not have noticed, but both criminals asked Jesus to save them. He ignored the request of the first (Lk 23:39), but granted the request of the second. Why the difference? The first thief did not ask in repentance and faith; the second thief did. The first thief was angry, bitter, and railing against Jesus. He did not face up to his own sin. Jesus didn’t even try to witness to him. He let him die in his hardness of heart. The second thief was repentant, subdued, and trusting. Jesus graciously granted his request and assured him that he would be with Him in Paradise that day. The two radically different responses show us that not all that come into contact with Christ respond favorably. Some are hardened by the very same message that softens others. The difference does not originate in the human heart, but in God’s grace. Sinful people are not capable of exercising repentance and faith by their own “free will.” The fallen human will is “fast bound in sin and nature’s night,” as Charles