Truth Magazine

By Hoyt H. Houchen

And when they came unto the place which is called the Skull, there they crucified him, and the malefactors, one on the right hand and the other on the left” (Lk. 23:33).

Picture this event which took place almost two thousand years ago. Many scenes of the crucifixion have been portrayed by artists. We can imagine ourselves just outside the gate of old Jerusalem. On the hill of “Calvary” (Latin), also known as The Skull, were three crosses. Jesus was hanging on the middle cross and on each side of him was a cross upon which a malefactor was hanging. While we usually focus our attention upon the middle cross, there are valuable lessons to be learned from all three. On the center cross we behold “the Lamb of God,” but on the other two were sinners who were being executed for the crimes which they had committed. As we view these three crosses we see three different characters; though all were dying by crucifixion as the means of Roman execution, the circumstances surrounding their deaths were different.

The Cross of Rejection

On one side of Jesus our Lord was a victim who was scoffing at him. “And one of the malefactors railed on him saying, Art not thou the Christ? Save thyself and us” (Lk. 23:39). Jesus had only done good throughout his sojourn upon this earth (Acts 10:38). He had done nothing to deserve the venom that was being spewed from the mouth of this hostile malefactor. The sarcasm in the words of this dying impenitent man depicts the enmity of many toward Jesus today. It reflects the impudence of infidelity. This ingrate did not plead for mercy, but rather he chose to blaspheme the precious Son of God in his dying breath. For one to die in this condition is a tragedy indescribable of human lips. It is difficult to imagine a creature of God Almighty denying deity at any time, but to express his rejection in the moments of death is incredible. It is on this cross that many others have perished and are perishing today.

The Cross of Repentance

On the other side of Jesus was another dying thief. In writhing pain he looks to the center cross, but with an entirely different attitude than that of his fellow malefactor. He did not scoff at Jesus, but rather he turned to him in penitence. He had a contrite spirit and a humble heart. This law violator rebuked the other criminal when he said, “Dost thou not even fear God, seeing thou art in the same condemnation?” (Lk. 23:40) Both men may have at first joined in with the rulers and the people in hurling reproaches at Jesus, but we see a different man now. He is penitent as he looks to Jesus. He gave his crime partner a scathing rebuke for not fearing God.

A very valuable lesson is learned from this dying man which is very needful today in a society in which criminals seek to blame others for their misdeeds. He realized that he and the other wrong doer deserved to die. We are sickened today by a society which seeks to exonerate every criminal on the basis of emotional frustrations, inhibitions, being misunderstood, and mental disturbances. As one faithful gospel preacher expressed it so well: “It is hard to find an old fashioned sinner anymore!” Sin is labeled by about everything but what is it – sin. The Bible does not “white wash” or cover up sin. It is the violation of God’s law (1 Jn. 3:4). It cannot be minimized by such labels as “a mistake,” “a slip,” and other identities which contribute to wiping out any consciousness of it. This thief did not try to side-step or excuse his crime. He said: “for we receive the due reward of our deeds: but this man hath done nothing amiss” (Lk. 23:41). He came to the defense of Jesus, declaring his innocence before those present in those crucial moments. He refused to blame anyone but himself for his punishment. He acknowledged that he and the other man were getting what they deserved, but the one on the middle cross did nothing to deserve such treatment. It is significant that men recognize sin for what it is and acknowledge it. This is a prerequisite in coming to Christ. When man realizes and acknowledges that he is a sinner, he has taken the first step to recovery.

One cannot refrain from being emotionally moved by this dying robber. Actually, he brings tears to the eyes of this writer upon hearing the words. After confessing that he was dying for his unlawful deeds, he then said to Jesus: “Remember me when thou comest in thy kingdom” (Lk. 23:42). He had some knowledge, at least, of Christ’s kingdom. Now we hear him as he speaks to Christ, “Remember me.” He did not ask to be saved, but only to be remembered. “When you come into your kingdom, just have a thought for me; remember that thief who was crucified on one side of you.” These words may well have expressed the feeling of this penitent man. But Jesus did more than this for him. He said to him: “Verily I say unto thee, Today shalt thou be with me in Paradise” (Lk. 23:43). Paradise is a state of bliss where the righteous rest after death. It is separate from torments where the wicked are by a great gulf (Lk. 16:23,26). There is nothing to be gained by arguing that the thief was not saved.

Needless to say, the thief on the cross is frequently referred to as an example of one who was saved without baptism. It is amazing what people will do in their efforts to deny the essentiality of baptism in order to be saved. Whether or not the thief had been baptized, we do not know. But the issue is not whether or not he was baptized, nor whether or not he was saved. In the first place, it is a mystery why people always refer to the thief on the cross and not other similar examples. They exclaim: “What about the thief on the cross? He was saved and he was not baptized.” There are other instances in the ministry of Christ, of people whose sins Jesus forgave and without their being baptized. There is the case of the man who was sick of the palsy. Jesus spoke to him, “Son, thy sins are forgiven” (Mk. 2:5). Also, Jesus told the woman in Luke 7:48, “Thy sins are forgiven.

Much preaching has been done on the thief on the cross, but let us for a moment observe this summary. We cannot be saved today like the thief on the cross was saved. This is the issue. (1) He was not saved in the name of Christ. It was not until after the death of Christ that repentance and remission of sins in his name were preached (Lk. 24:46,47). This is one reason that those men at Ephesus who had been baptized into John’s baptism were “baptized into the name of the Lord Jesus” (Acts 19:5). Apollos had continued to preach John’s baptism after baptism in the name of Christ because it had not yet been established. It came into existence on the day of Pentecost (Acts 2) after Christ’s death. The new birth puts us into the kingdom (Jn. 3:5). (3) He did not obey the gospel of Christ. For the gospel was in preparation, but its facts were not yet proclaimed until after Jesus died (1 Cor. 15:1-4). The gospel is to be believed and obeyed (Mk. 16:16). (4) He was not saved under the covenant of Christ other side of Jesus was a penitent man. Here was a man (Heb. 8:7). His covenant became operative after his death (Heb. 9:16,17). Jesus exerted his power as he willed upon earth, but now we must submit to the conditions of salvation as prescribed in the New Testament (Rom 10:17; Heb. 11:6; Acts 17:30,31; Acts 8:37; Rom. 6:3,4; Gal. 3:27; etc.).

The Middle Cross

Here we see the cross of redemption. It was the cross of suffering upon which the redeemer of the world was dying. He was dying for the sins of the world, and while he had never committed a sin, he suffered the penalty for sin in all of its aspects – he paid the full price! “God sending his own Son in the likeness of sinful flesh and for sin” (“or, as an offering for sin,” footnote in ASV; Rom. 8:4). Sin separates (Isa. 59:1,2) and Jesus even paid this penalty when with a dry throat and parched lips he broke the silence of the darkest hour and cried out: “My God, my God, why hast thou forsaken me?””(Matt. 27:46) He was our lamb and perfect sacrifice. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him striken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and by his stripes we are healed” (Isa. 53:4,5). Thus we behold the vicarious suffering and death of our Lord. It is one thing for one to die for those he loves, but it is another matter for one to die for his enemies. This Jesus did. “For scarcely for a righteous man will one die: for peradventure for the good man some would even dare to die. But God commendeth his own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:7,8) The middle cross was the cross of suffering but it represents redemption – it is the cross of hope. The Jewish leaders said in derision: “He saved others; himself he cannot save . . . let him now come down from the cross” (Matt. 27:41, 42). We can be thankful to God that he did not come down from the cross, else we would be groping about in darkness, hopeless and helpless sinners. The death of our Lord upon that cross was God’s plan from eternity. “. . . the Lamb slain from the foundations of the world” (Rev. 18:8).

“Upon the cross of Jesus mine can see

The very dying form of One who suffered there for me;

And from my smitten heart with tears two wonders I confess,

The wonders of His glorious love and my unworthiness.”

Conclusion

In this study we see a man on one side of Jesus who was rebellious and derogatory. Hence was a man dying in sin. On the other side of Jesus was a penitent man. Here was a man dying to sin. As we look to the middle cross we see our Redeemer who was dying for sin.

It has been well stated that the first malefactor was Jesus only as a man, while the other saw him as Lord. The first saw him as a mock king, but the second saw him as “King of Kings.” The first saw Jesus as a sinner, but the other saw him as a Savior.

The two men, one on each side of Jesus, represent the reactions of the world to our Savior’s life and teaching. Truth divides. Jesus said, “I came not to bring peace, but a sword” (Matt. 10:34). When Paul concluded h is eloquent address on Mars Hill in the city of Athens, the response was divided. “Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again . . . But certain men clave unto him and believed” (Acts 17:32, 34). The testimony of Jesus today produces acceptance on one side and rejection on the other.

While we focus our eyes upon the middle cross and the significance of what it means to us, may we not forget the lessons which are also to be learned from the other two. There were three crosses on Calvary.

Guardian of Truth XXXI: 20, pp. 618-619
October 15, 1987

By Raymond E. Harris

“Redeemed – How I love to proclaim it! Redeemed by the Blood of the Lamb; Redeemed thro’ His infinite mercy, His child and forever, I am. Redeemed … Redeemed … Redeemed by the Blood of the Lamb; Redeemed . . . Redeemed . . . His Child, and forever, I am.”

Such are the words of the first verse and chorus of the beloved song, by Fanny J. Crosby. They beautifully express the feelings of one duly impressed by the marvelous sacrifice of Jesus.

Because of sin, the whole human race deserved to be eternally separated from God. Man had literally sold his eternal soul for a few fleeting pleasures of this life. But wait, behold the grace of God! With his life, Jesus paid the ransom, the fine and Divine Justice was satisfied.

Hear the Scriptures as they speak of this remarkable event:

Blessed be the Lord God of Israel; For he hath visited and redeemed his people (Luke 1:68).

For there is one God, and One Mediator between God and men the man Christ Jesus; who gave Himself a ransom for all, to be testified in due time (1 Tim. 2:5-6).

Who (Jesus) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works (Titus 2:14).

Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb with blemish and without spot (1 Pet. 1:18-19).

. . . for thou wast slain, and hast redeemed us to God by the blood out of every kindred, and tongue, and people, and nation (Rev. 5:9).

Yes, Jesus paid the price! He died to give one and all the opportunity of having eternal life with God. However, we must add at once that this was not universal and unconditional salvation. Truly, God wants to be at peace with man. God wants man to be reconciled to Him. God longs to forgive man, but man must desire and seek after this peace, reconciliation, and forgiveness! In allowing Jesus to die for you, God has shown his infinite love. What has your reaction been? Have you with humility, gratitude and joy, accepted the sacrifice of Jesus and demonstrated your sincere appreciation by complete obedience to the Gospel! My friend, anything short of such obedience is an outrageous insult to God. Jehovah is offering life eternal! All who reject it are scoffing at God and “walking on the grave” of Jesus.

Also the writer of the Hebrew letter tells us that a person who has become a Christian and then turns away, has nothing to look forward to but “judgment and fiery indignation. ” He explains that all, such as turn away, have trodden under foot the Son of God, counted the blood of the covenant an unholy thing and outraged the Holy Spirit.

Redemption is in Christ (Rom. 3:24; Eph. 1:7) and we get into Christ by baptism (Gal. 3:27). Why would anyone hesitate? “The Lord redeemeth the soul of His servants; and none of them that trust in him shall be desolate” (Psa. 34:22).

Guardian of Truth XXXI: 19, p. 597
October 1, 1987

By Homer Hailey

Immediately following the sins of Adam and Eve, Jehovah made the first promise that looked to Calvary. The seed of the woman would bruise the head of the serpent, but in the conflict his (the seed’s) heel would be bruised. This was fulfilled in the cross of Christ where figuratively his heel was bruised in comparison to the crushing of Satan’s head or power (Gen. 3:15). This promise was followed by a symbolic act: instead of fig leaf aprons made by man, Jehovah provided coats of skins for man’s covering (Gen. 3:21), which required the death of animals. An adequate covering for sinful man would necessitate the death of a redeemer. The Old Testament is God’s history of the coming of this one; all animal sacrifices pointed to a supreme sacrifice.

Of the many prophets and their word to which appeal could be made, three will suffice: David (Psa. 2 and 22), Isaiah (Isa. 52:13-53:12) and Zechariah (Zech. 12,13).

David (Psalms 2, 22)

Psalm 2 tells of the conspiracy of the nations and peoples to break asunder the bond between Jehovah and his anointed by putting the anointed to death (vv. 1-3; Acts 4:25-28). But death could not break the bond or thwart God’s purpose; Jehovah would laugh at their efforts, setting the king of his choice upon the throne in Zion (vv. 4-6). God would raise him from the dead (v. 7; Acts 13:33), give him the nations for an inheritance, which he would rule over and break in pieces as one would smash a potter’s vessel with an iron rod (vv. 8,9; Rev. 12:5). That this glory of kingship and rule should be attained through the cross is clearly set forth in Psalm 22, Isaiah and Zechariah.

Whatever the occasion in David’s life that prompted the writing of Psalm 22, the prophet looked beyond it and saw the suffering and victory of his seed. Peter’s word must govern our interpretation of such passages, who said, “Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you: searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them to whom it was revealed, that not unto themselves, but unto you did they minister these things” (1 Pet. 1:10-12).

David’s cry, “My God, my God, why hast thou forsaken me?” (v. 1), was the Savior’s cry from the cross (Mt. 27:46). The people laugh him to scorn, shoot out the lip, shake their heads in derision, and taunt him, saying, “Commit thyself to Jehovah; let him deliver him” (vv. 7,8; Mt. 27:39,43).

Fierce, insensitive, brutish men, acting as wild bulls, beset him round about (v. 12); as roaring lions they were ready to leap upon their prey (v. 13). Enduring such inhuman treatment, the suffer’s physical power ebbed from him; he became as water poured out, and heart melted as wax. His strength dried up, and in the agonizing thirst of the hour, his tongue cleaved to his jaws (v. 15), but they responded to his cry of thirst by giving him vinegar to drink, which he refused (Psa. 69:21; John 19:28-30). As a pack of vicious dogs, unclean scavengers of the alleys, a company of evildoers, they hounded him to his death (v. 16).

This cry for his death and the people’s mistreatment is followed by a cry from the sufferer, “They pierced my hands and my feet” (v. 16). “Pierced” is from a Hebrew word meaning “violence” as of a young lion, which has led some to reject the translation as it stands, thereby avoiding the concept of crucifixion. However, from the following, “I may count all my bones” (v. 17a), it may be concluded that the picture is one of crucifixion in which the hands and feet are pierced with nails or spikes driven through them into the wooden cross, thereby stretching the body to such an extent that the bones of the thorax may be easily counted. “Thy look and stare upon me,” “they part my garments among them, and upon my vesture do they cast lots” (v. 18; John 19:23,24). This description of suffering and humiliation is followed by one of victory and glory (vv. 22-3 1). The entire picture is too vivid and complete in detail to be anything other than that of Christ on the cross of Calvary. It is revelation by God that when fulfilled, the people would be compelled to recognize it as divinely pre-determined.

Isaiah (Isa. 52:13-53:12)

When we reach Isaiah’s description of the suffering Servant some three hundred years after David, Jehovah sees fit to reveal the purpose and goal of Calvary, which the Servant-Son must achieve through sacrifice. “He shall be exalted and lifted up, and shall be very high” (52:13), but before this, he must stoop to the cross with all of its degradation, dishonor and disgrace, which the prophet proceeds to describe.

Having been horribly mistreated at his trials and by his crucifixion, there would be no physical beauty or royal attractiveness in him by which to draw the people. Instead, he would repel them. The spiritual beauty of his character and the reflections of divine being in his demeanor were blindly overlooked (53:1-3). Isaiah sees him as a vicarious sufferer, bearing the sins of others, wounded and bruised “for our transgressions” – those who were putting him to death – with Jehovah laying “on him the iniquity of us all” (vv. 4-6). The prophet sees the Servant’s judicial trials as a mockery, a total miscarriage of justice, his death as a sacrificial lamb being offered for transgressions of the people, and his being “cut off out of the land of the living” by a violent death. He saw the Servant’s grave being made with the wicked, and with a rich man in his death (vv. 7-9; Mt. 27:57-60); all of which was fulfilled in Jesus and Calvary.

Yet his death was not a defeat but a victory. He became an offering for sin; his life was not terminated on the cross, for, “He shall see his seed; he shall prolong his days,” which points to the resurrection and what would follow. He should carry on Jehovah’s work: “the pleasure of Jehovah shall prosper in his hand.” By the knowledge of himself many shall be justified, for “he shall bear their iniquities.” In his victory through suffering and death, he would bind Satan and “divide the spoil with (him) the strong; because he poured out his soul (life) unto death” (vv. 10-12; cf. Matt. 12:29; Lk. 11:21,22, where Jesus points to the binding of the strong man, Satan, and dividing the spoil with him; also Heb. 2:14; Col. 2:15). Truly, not Abraham only, but the prophets also rejoiced to see his day, “and (they) saw it, and (were) glad” (John 8:56), because it meant their own redemption.

Zechariah (Zech. 12,13)

Approximately two centuries after Isaiah, the Spirit advanced a step further in revealing the mystery of Calvary. There would come a day when Jehovah would pour upon the house of David, and upon the inhabitants of Jerusalem, “the spirit of grace and of supplication; and they shall look upon me whom they have pierced” (12:10). Jehovah here identifies himself with the one pierced (whom having pierced, they would look unto), for the one coming would be called “Immanuel – God with us” (Isa. 7:14; Mt. 1:23). So, whether “me” or “him” (some mss.), the prophecy is fulfilled in Jesus on the cross (John 19:37). “In the day” – the day when they should look on Him whom they pierced -“there shall be a fountain opened . . . for sin and for uncleanness (13:1). The sword (death) falls upon the shepherd and the sheep will be scattered (13:7; Mt. 26:31). This occurred at Calvary where the God-man was pierced, the fountain for sin and uncleanness was opened, the sword fell and the sheep were scattered; but under the new call (the gospel) they were gathered unto the Lord.

Conclusion

From Eden to a hill outside Jerusalem, Jehovah was carrying out and revealing his purpose for human redemption in the cross of his only begotten Son. Suffering must precede glory. From the sacrificial Lamb, Jesus became the Lion of the tribe of Judah who should reveal and carry out God’s scheme of redemption in his eternal purpose (Rev. 5). So also our glory must rest on our suffering with an for him (Rom. 8:16,17).

Guardian of Truth XXXI: 20, pp. 610, 643
October 15, 1987

By Earl Kimbrough

Seven times during the six hours Jesus was on the cross he spoke words that have been preserved in the gospel story. All of these together would make no more than a short paragraph, yet they comprise a microcosm of his earthly ministry. These sayings radiate from Calvary like a spectrum diffracting the everlasting rays of redemption’s plan. Here all facets of salvation are represented. The traits of God that drew the plan are evident, as are the sins of the world that made it necessary, if sinners are to stand sinless before God and live with him in eternity.

The Prayer For Forgiveness

“Father, forgive them, for they do not know what they do” (Lk. 23:34). These words came soon after the Roman soldiers crucified the Lord, if not while they were nailing him to the wooden beams. “Them” includes all who had part in his death – the rulers, the mob, the soldiers. But their ignorance, whatever its nature and scope, was not absolute. While most did not realize they were crucifying the Messiah, at least some knew Jesus was innocent of the Jews’ charge for Pilate three times declared him innocent (Lk. 23:1-22).

Their ignorance did not excuse them, but it kindled the compassion of Jesus that brought forth the prayer. “If ignorance does not excuse a crime, it at least diminishes the atrocity of it” (Adam Clarke). The prayer proves Jesus’ qualification to be our High Priest, which requires “compassion on those who are ignorant and are going astray” (Heb. 4:15; 5:1,2). It also helps explain the meaning of his death (Heb. 2:9). He died for all and this prayer shows that, as God was willing to forgive his Son’s murderers, he will forgive all who turn to him for salvation.

The prayer fulfilled the words, “and he made intercession for the transgressors” (Isa. 53:12). But his intercession did not obtain instant or unconditional pardon. The prayer was answered by the gospel of Christ and depended on the sinners repenting and being baptized (Acts 2:38; 3:14-17). It was then that those for whom he prayed were forgiven. The intercession Jesus made for them presaged the intercession he now makes for us at the right hand of God (Heb. 7:25).

In this prayer, the Lord left a beautiful example. There is nothing more lovely than forgiveness, nor more unlovely than unforgiveness. But some who claim to follow Christ have not learned this, or else ignore it. They grow so bitter toward others that they will not forgive. They exchange love for hate, dishonor Christ, and jeopardize their souls. Paul said, “And be kind to one another, tender hearted, forgiving one another, just as God in Christ forgave you” (Eph. 4:32).

The Promise to the Robber

“Assuredly, I say to you, today you will be with me in Paradise” (Luke 23:43). When Christ was crucified, he was “numbered with the transgressors” (Isa. 53:12). He not only was counted as a criminal, but he was executed in the midst of criminals. Earlier the robbers joined in reviling him (Matt. 27:39-44). But as the day climbed toward noon, one repented and turned to him in faith. He confessed Christ, saying, “Lord, remember me when you come into your kingdom” (Lk. 23:39-42). Questions flood the mind at this point.

Why did the robber repent? How deep was his faith? What did he expect? How much did he know? Was he saved without baptism? Obviously his knowledge and faith were weak and limited. Some may have demanded a more perfect measure of these. But the man knew enough and believed enough to satisfy the Lord and that should satisfy us. Christ said he would be with him that day in paradise, the state of “pleasure and delight” where the Lord’s spirit remained between his death and resurrection. By his promise to the penitent robber, Christ gives assurance to the fallen race of Adam that he died to open heaven’s gate to all who receive him (Jn. 1:12). Here also is proof of immortality and everlasting life.

This man is not an example of salvation under the Great Commission. Before Christ died, he had power on earth to forgive sin upon any condition – or no condition if he chose (see Matt. 9:6; Lk. 8:48). But after the New Testament became of force following his death, all must meet its conditions to receive its benefits (Heb. 9:15-17). No one today can be saved like the “thief on the cross.” Jesus now says, “He who believes and is baptized shall be saved” (Mk. 16:16).

The Concern for Mary

Woman, behold your son! ” “Behold, your mother (Jn. 19:26,27). Jesus did not forget his mother when the sword of Simeon’s prophecy pierced her soul (Lk. 2:35). He had no material wealth to leave her, but he left something far more precious: someone to provide her with loving and sympathetic care. How often are aging parents denied this simple want by their children? The commitment of Mary to John occurred shortly before darkness covered the land and while she could still clearly see the living face of her Son.

John understood the Lord’s words and took Mary to his own home. The beloved apostle’s obedience here cannot be discounted as a factor of his long life (see Eph. 6:3). But why did Christ commit Mary to John since she had other children? The reason is not disclosed and speculation is worthless. It is sufficient to know what happened. John, perhaps more than any other, possessed the qualities Jesus wanted in one to look after Mary. “Honor your father and your mother” is the first moral precept of the Mosaic Law (Ex. 20:12). This shows the priority God places on this duty and it was in keeping with it that Jesus gave us a supreme example of filial piety.

The Offering for Sin

“My God, My God, why have you forsaken me?” (Matt. 27:46; Mk- 16:34) This was not illusion, but reality. But how and why did it happen? Behind the Lord’s cry is a mystery we cannot penetrate. Eternity alone can fully explain it. It took place when the ninth hour drew near and while darkness covered the land. “These words can only express the idea that he was treading the winepress alone” (B.W. Johnson). He was left on the cross for a time to struggle in pain and agony without a sense of his Father’s presence.

This seems to have been the most grievous of his sufferings and it lies at the very heart of his mission. “We may not know the significance of that act on the part of the Father, but it seems that the sacrifice of Jesus had to be complete. The sinner is separated from God; and God, for the moment withdrew his presence from Jesus as if he were a sinner. That, at least, is what occurred, even though we may not know the significance of the act” (R.L. Whiteside). The cry can only be understood in the light of the sinless Son of God bearing the sins of the world.

In discussing the ministry of reconciliation, Paul said, “For he made him who knew no sin to be sin for us, that we might become the righteousness of God in him” (2 Cor. 5:21). “Christ was made sin for us, a curse for us; and therefore, though God loves him as a Son, he frowned upon him as a Surety” (Matthew Henry). Christ became sin, but he did not remain sin. He for the moment took the place of sinful men that they might receive the righteousness which he, in consequence of his sacrifice, could give. At that hour, he experienced separation from God, completing his identity with the human race. Because he went through it, he can help those who go through it. “But none of the ransomed ever knew; How deep were the waters crossed; Nor how dark the night, That the Lord passed through, Ere he found his sheep that was lost” (Elizabeth Cheplane).

The Physical Suffering

“I thirst” (Jn. 19:28). This sprang from Christ’s awareness that “all things were now accomplished” regarding the offering of himself and that the Scripture might be fulfilled. One purpose of John is to prove the humanity of Jesus (Jn. 1:14) and here he brings the reader face to face with the reality of his fleshly anguish. These words not only establish his suffering on the cross, but they connect him directly with prophecies that foretold and describe his suffering (Psa. 69:19-21; 22:11-17). He endured the cross without complaint until near the end, and he complained then only to complete the proof that he is the promised Messiah, making sure that all prophecies concerning him were faithfully fulfilled.

The Fulness of the Sacrifice

“It is finished” (Jn. 19:30). The original means, “It is finished and is forever done.” This implies a consciousness that his mission was done. He spoke not in weary defeat, but in glorious triumph. His words are connected with his sufferings, the core of his atoning sacrifice, by the preceding words, “I thirst.” “Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to his mouth. So when Jesus had received the sour wine, he said, ‘It is finished'” (Jn. 19:29,30).

Having suffered physically and spiritually, Jesus completed his sacrificial service. Many things ended with the death of Christ, but what is meant here especially is the work of man’s redemption in so far as it pertained to the offering for sin. What is left for us but to hide in the cleft of his pierced side and to seek the cleansing power of his shed blood (Rom. 5:9; 1 Jn. 1:7).

The Commitment of His Spirit

“Father, ‘into your hands I commend my spirit'” (Lk. 23:46). The prayer is from Psalm 31:5, with the addition of “Father.” We are told this verse was the first prayer Jewish parents taught their children to pray at night, somewhat like we were taught to pray, “Now I lay me down to sleep.” Even in the agony of the cross, Jesus died with a prayer of assurance on his lips, as peacefully as a child falling asleep in his father’s arms.

Here Jesus offered up his life as “a ransom for many” (Matt. 20:28). He recommended his spirit to his Father’s hands to be received in paradise and returned the third day. In this he sanctified the words of David to the comfort of all dying saints. Stephen used them in substance, saying, “Lord Jesus, receive my spirit” (Acts 7:59). When David Lipscomb died, his beloved companion who kept a vigil at his side, bowed her head and said, “Lord Jesus, receive his spirit.” Thousands of faithful Christians have died with these words in their heart and on their lips.

“Lifted up was he to die, ‘It is finished, ‘ was his cry; Now in heav’n exalted high; Hallelujah! What a Savior!”

Guardian of Truth XXXI: 20, pp. 624-625
October 15, 1987