THE DYING THIEF
The verses we have now read deserve to be printed in letters of gold. They have probably been the salvation of myriads of souls. Multitudes will thank God to all eternity that the Bible contains this story of the penitent thief.
We see, firstly, in the history before us, the sovereignty of God in saving sinners. We are told that two malefactors were crucified together with our Lord, one on His right hand and the other on His left. Both were equally near to Christ. Both saw and heard all that happened, during the six hours that He hung on the cross. Both were dying men, and suffering acute pain. Both were alike wicked sinners, and needed forgiveness. Yet one died in his sins, as he had lived, hardened, impenitent, and unbelieving. The other repented, believed, cried to Jesus for mercy, and was saved.
A fact like this should teach us humility. We cannot account for it. We can only say, "Even so, Father, for so it seems good in your sight." (Matt. 11:26.) How it is that under precisely the same circumstances one man is converted and another remains dead in sins--why the very same sermon is heard by one man with complete indifference and sends another home to pray and seek Christ--why the same Gospel is hidden to one and revealed to another, all these are questions which we cannot possibly answer. We only know that it is so, and that it is useless to deny it.
Our own duty is clear and plain. We are to make a diligent use of all the means which God has appointed for the good of souls. There is no necessity that any one should be lost. There is no such a thing as decreed damnation in the Bible. The offers of the Gospel are wide, free and general. "In all our doings," says the 17th Article, "that will of God is to be followed, which we have expressly declared to us in the word of God." God's sovereignty was never meant to destroy man's responsibility. One thief was saved that no sinner might despair, but only one, that no sinner might presume.
We see secondly in this history, the unvarying character of repentance unto salvation. This is a point in the penitent thief's story which is fearfully overlooked. Thousands look at the broad fact that he was saved in the hour of death, and look no further. They do not look at the distinct and well-defined evidences of repentance which fell from his lips before he died. Those evidences deserve our closest attention.
The first notable step in the thief's repentance was his concern about his companion's wickedness in reviling Christ. "Do you not fear God," he said, "seeing you are in the same condemnation."
The second step was a full acknowledgment of his own sin. "We indeed are just in condemnation. We receive the due reward of our deeds."
The third step was an open confession of Christ's innocence. "This man has done nothing amiss."
The fourth step was faith in Jesus Christ's power and will to save him. He turned to a crucified sufferer, and called Him "Lord," and declared his belief that He had a kingdom.
The fifth step was prayer. He cried to Jesus when he was hanging on the cross, and asked Him even then to think upon his soul.
The sixth and last step was humility. He begged to be "remembered" by our Lord. He mentions no great thing. Enough for him if he is remembered by Christ.
These six points should always be remembered in connection with the penitent thief. His time was very short for giving proof of his conversion. But it was time well used. Few dying people have ever left behind them such good evidences as were left by this man.
Let us beware of a repentance without evidences. Thousands, it may be feared, are every year going out of the world with a lie in their right hand. They fancy they will be saved because the thief was saved in the hour of death. They forget that if they would be saved as he was, they must repent as he repented. The shorter a man's time is, the better must be the use he makes of it. The nearer he is to death, when he first begins to think, the clearer must be the evidence he leaves behind. Nothing, it may be safely laid down as a general rule, nothing is so thoroughly unsatisfactory as a death-bed repentance.
We see, thirdly, in this history, the amazing power and willingness of Christ to save sinners. It is written that He is "able to save to the uttermost." (Heb. 7:25.) If we search the Bible through, from Genesis to Revelation, we shall never find a more striking proof of Christ's power and mercy than the salvation of the penitent thief.
The time when the thief was saved was the hour of our Lord's greatest weakness. He was hanging in agony on the cross. Yet even then He heard and granted a sinner's petition, and opened to him the gate of life. Surely this was "power!"
The man whom our Lord saved was a wicked sinner at the point of death, with nothing in his past life to recommend him, and nothing notable in his present position but a humble prayer. Yet even he was plucked like a brand from the burning. Surely this was "mercy."
Do we want proof that salvation is of grace and not of works? We have it in the case before us. The dying thief was nailed hand and foot to the cross. He could do literally nothing for his own soul. Yet even he through Christ's infinite grace was saved. No one ever received such a strong assurance of his own forgiveness as this man.
Do we want proof that sacraments and ordinances are not absolutely needful to salvation, and that men may be saved without them when they cannot be had? We have it in the case before us. The dying thief was never baptized, belonged to no visible church, and never received the Lord's supper. But he repented and believed, and therefore he was saved.
Let these things sink down into our hearts. Christ never changes. The way of salvation is always one and the same. He lives who saved the penitent thief. There is hope for the vilest sinner, if he will only repent and believe.
We see, lastly, in the history before us, how near a dying believer is to rest and glory. We read that our Lord said to the malefactor in reply to his prayer, "Today shall you be with me in paradise."
That word "today" contains a body of divinity. It tells us that the very moment a believer dies, his soul is in happiness and in safe keeping. His full redemption is not yet come. His perfect bliss will not begin before the resurrection morning. But there is no mysterious delay, no season of suspense, no purgatory, between his death and a state of reward. In the day that he breathes his last he goes to Paradise. In the hour that he departs he is with Christ. (Phil 1:23.)
Let us remember these things, when our believing friends fall asleep in Christ. We must not sorrow for them as those who have no hope. While we are sorrowing they are rejoicing. While we are putting on our mourning, and weeping at their funerals, they are safe and happy with their Lord. Above all, let us remember these things, if we are true Christians, in looking forward to our own deaths. To die is a solemn thing. But if we die in the Lord, we need not doubt that our death will be gain.
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).