The Crucifixion of Jesus and the Thief's Salvation
During the crucifixion of Jesus, two individuals described as "thieves" were crucified alongside him, one on his right and one on his left [1, 2]. These individuals were likely not mere thieves but "robbers" or "brigands," belonging to the lawless groups that were prevalent in Palestine at the time [3]. Roman procurators frequently waged war against these groups, and an armed police force was often necessary to confront them [3]. The specific crimes of these two men are not detailed, but they had been tried, condemned, and were awaiting execution before Jesus was accused [3].
Initially, both malefactors reviled Jesus, echoing the derision of the crowds, priests, and soldiers [9, 10]. However, one of the men underwent a profound change of heart. While hanging on the cross, he rebuked the other criminal, saying, "Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss" (Luke 23:40-41 KJV). This statement indicates an acknowledgment of his own guilt and Jesus's innocence.
Following this, the repentant thief turned to Jesus and pleaded, "Lord, remember me when thou comest into thy kingdom" (Luke 23:42 KJV). Jesus responded with the promise, "Verily I say unto thee, To day shalt thou be with me in paradise" (Luke 23:43 KJV). This exchange is significant in Christian theology as it illustrates salvation by grace through faith, even at the very last moment of life.
The salvation of the thief on the cross is often cited to demonstrate that good works are the result of salvation, not its cause [6]. Salvation is understood to be "through faith in God’s mercy alone" [5], and it is "only by God’s grace that you have been saved" [4]. Believers are "created anew in Christ Jesus, so we can do the good things he planned for us" [6]. This transformation involves a departure from a life of sin and a transfer into a "realm of life and purity" through the Holy Spirit [5].
The thief's experience highlights several key theological concepts:
- Grace: His salvation was not earned through any prior good deeds but was a free gift from God, extended in response to his faith [4, 5].
- Faith: His request to be remembered by Jesus in His kingdom demonstrates a belief in Jesus's divine authority and future reign, despite Jesus's current state of suffering and apparent defeat [9].
- Repentance: His acknowledgment of his own sinfulness and Jesus's innocence signifies a genuine change of mind and heart [9].
- Immediate Salvation: Jesus's promise, "To day shalt thou be with me in paradise," suggests an immediate entry into God's presence upon death for those who believe [Luke 23:43 KJV].
The narrative of the repentant thief contrasts the "old sinful nature" with a "new nature" that believers receive in Christ [7, 8]. This new nature allows God's Spirit to express His life within the believer [8]. The thief's salvation, occurring at the point of death, underscores that God's mercy is available to all who turn to Him, regardless of their past, up until their final breath. This event is a powerful testament to the transformative power of Christ's grace, even in the most desperate circumstances.
Sources
- King James Version “[KJV] Mark 15:27 — And with him they crucify two thieves; the one on his right hand, and the other on his left.”
- Matthew “Matthew 27:38 (KJV) — Then were there two thieves crucified with him, one on the right hand, and another on the left.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Thieves, The Two — The men who under this name appear in the history of the crucifixion were robbers rather than thieves, belonging to the lawless bands by which Palestine was at that time and afterward infested. Against these brigands every Roman procurator had to wage continual war. It was necessary to use an armed police to encounter them. (Luke 22:62) Of the previous history of the two who suffered on Golgotha we know nothing. They had been tried and condemned, and were waiting their execution before our Lord was accused. It is probable enough, as the death of Bar”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:5: 2:5 gave us life when he raised Christ from the dead (literally made us alive together with Christ): Joined with Christ, believers share in his resurrection, now and in the future (see 2:6; Rom 6:4-14; Col 3:1-4). • It is only by God’s grace that you have been saved: See Eph 1:2; 2:8-9.”
- Titus (Protestant academic) “Tyndale House on Titus 3:5: 3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 2:10: 2:10 He has created us anew in Christ Jesus, so we can do the good things he planned for us: Good works are the result, not the cause, of salvation. God’s Spirit, working through a transformed heart, produces a good life (Gal 5:22-23).”
- Colossians (Protestant academic) “Tyndale House on Colossians 3:9: 3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 4:24: 4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 23:39: THE TWO THIEVES. (Luk 23:39-43) railed on him--catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.”
- Luke (Baptist/Reformed) “John Gill on Luke 23:35: And a superscription also was written,.... Containing the crime he was charged with, and accused of; See Gill on Mat 27:37; See Gill on Joh 19:19; See Gill on Joh 19:20. . Luke 23:39 luk 23:39 luk 23:39 luk 23:39And one of the malefactors, which were hanged,.... On the cross, one of the thieves crucified with Christ; the Oriental versions add, "with him"; according to the Evangelists Matthew and Mark, both of them reviled him, and threw the same things in his teeth as the priests, people, and soldiers did; which how it may be reconciled; see Gill on Mat 27:44. rai”