SHOULD the experience of the con version of the penitent thief be used to illustrate man's reception of "salvation without any works," as is so commonly done? Or should it be cited to strengthen the similarly fallacious modern theory of "Believe, believe, only believe"? When all the inspired facts are considered, does the experience of this thief on the cross actually substantiate some of these false ideas? Rather, might not his experience be a good illustration of what every other sinner's must be in conversion—in accepting Christ as his personal Saviour from sin—however ex tended may be the "lifetime" that follows?
Was the thief justified, pardoned, or forgiven, merely by a judicial act in heaven forgiving his past record of sins, or did he also, at the same time, experience a new birth in his heart? Did he not undergo a "radical change"—a transformation of his mind and actions? Did he not possess saving faith, a faith that works? Wasn't he sanctified? In other words, didn't he receive a fitness for heaven as well as a title to heaven? Did his experience in conversion result from just a few minutes of the work of the Holy Spirit upon his heart, or doesn't The Desire of Ages, page 172, indicate that the Spirit's work cannot always be traced as to being able to tell the exact time or place or circumstances? What actually happened in the life of the penitent thief?
After prayerfully studying Luke 23: 33-43; Mark 15:27; The Desire of Ages, pp. 749-752, 775; Sons and Daughters of God, p. 250; and Story of Redemption, pp. 322, 323, I have come to the following conclusions regarding the depth of the penitent thief's experience.
First we find that the thief's personal knowledge of and acquaintance with Jesus had begun long before Calvary. He had earlier seen and heard Jesus, and through His teachings had been brought to the point of conviction. But alas, he was turned away from Jesus by the influence of the priests and rulers of his day. Indeed it was to stifle conviction that he had plunged deeper and deeper into sin; until finally he was arrested, tried as a criminal, and condemned to die on the cross.
Next we learn that even in his condemned state, a prisoner in death row, as it were, he was not a hardened criminal (as was his companion in sin). He had been led astray by evil associations (he was a friend of Barabbas); and even at this time, the eleventh hour, he was less guilty than many of those who stood beside the cross and reviled the Saviour. (Let us recall that this group included priests, rulers—leaders of the church—and many supposedly good moral men!)
The inspired record reveals further that he was not in the company of Jesus again. In Pilate's judgment hall he watched the proceedings, and heard Pilate declare, "I find no fault in Him." And on the way to Calvary he marked Christ's Godlike bearing, and noted His pitying forgiveness of His tormentors.
On the Cross
Then as he hung on the cross by the side of Jesus, the thief saw the many great religionists of his day (those responsible for having previously turned him away from his convictions) "shoot out the tongue" with scorn, and ridicule Jesus. He saw the wagging heads, and heard the upbraiding speeches taken up by his companion in guilt: "If thou be Christ, save thyself and us."
However, among the passers-by he also heard many defending Jesus; he heard them repeat His words, and tell of His works. As he listened to the words of those who believed in Jesus and followed Him weeping, he called to mind all he knew about the Lord and, especially, how He had healed the sick and pardoned sin. He saw the title above the Saviour's head: "Jesus of Nazareth, King of the Jews." And as the Holy Spirit illuminated his mind, heavenly illumination flooded his soul.
As he hung on the cross that eventful day, did the thief experience true repentance, or was he justified merely as the result of a so-called "belief"? Inspiration tells us that at first he reviled Christ along with the other thief, the priests, rulers, scribes, Roman soldiers, and people. But soon strange tender thoughts sprang up; he became penitent and contrite. He was in earnest; there was no question at that point, no doubts, no reproaches. He truly believed—his was a genuine faith.
The inspired writings reveal that he rebuked his companion in crime, pleading with him, "Dost not thou fear God?" The converted thief then publicly con fessed his own guilt, saying, "We justly," and proclaimed Christ's innocence by saying, "This man hath done nothing amiss." While confessing his loyalty to Jesus, he publicly separated himself from his old companion in sin.
Truly, this thief brought forth "fruits meet for repentance" (Matt. 3:8). Ellen White states that "repentance for sin is the first fruits of the working of the Holy Spirit in the life."—The SDA Bible Commentary, Ellen G. White Comments, on Rom. 2:4, p. 1068. How clearly this is reflected in this man's experience!
As the events of Christ's trial and the poignant story of Calvary unfolded be fore his eyes, little by little the chain of evidence was joined together; the conviction he once held came back to him: "This is the Christ." In Jesus he saw the Lamb of God that taketh away the sin of the world, and his heart went out to Him. With hope and anguish in his heart, he recognized Christ as his Redeemer, and appealed to Him in humble faith, praying, "Lord, remember me." His pardon came quickly: the words of Jesus were soft and melodious, full of love, compassion, and power; and to the penitent thief came the perfect peace that attended his recognition of his acceptance with God.
After Christ's death the thief was still alive. Therefore, a short time was allotted him in which to grow in grace and sanctification. To hasten his death his legs were broken, causing him even more physical pain. Can we imagine that when the soldiers came to break his legs he cursed and swore at them in the spirit of the other thief or reviled them as he had earlier reviled Jesus? Rather, was he not calm and quiet, possessing perfect peace, while deeply repentant of his sins that had brought this treatment upon him? Would he not exhibit a spirit of Christlike qualities, with a forgiving spirit toward his tor mentors? What a contrast his life must have been with that of his own former carnal self and with that of the unconverted thief. How could the onlookers help noticing that he had been with Jesus? What a wonderful influence and testimony this was for Christ.
Although the Scriptures are silent regarding any further works of witnessing and spiritual growth during his short "lifetime" in sanctification, surely his works did follow him. For with the Spirit of Christ dwelling in his heart, he could not but be Christlike during the remaining hours of his torture and, by his Christian life, witness mightily for Christ right up to his last conscious moment. Sanctification is the work of a "lifetime," be it long or short. After his conversion, the "lifetime" of the penitent thief was "short."
Surely no one can deny that in his experience the thief became both justified and sanctified; both entitled to heaven and fitted for heaven. Moreover, he had both faith and works.
In connection with the justification and sanctification of the penitent thief the following quotations are of interest: "When the sinner is converted he receives the Holy Spirit, that makes him a child of God, and fits him for the society of the redeemed and the angelic host. He is made a joint heir with Christ." —The Southern Work, p. 12. (Italics supplied.)
"Through the work of the Holy Spirit, the sanctification of the truth, the believer becomes fitted for the courts of heaven; for Christ works within us, and His righteousness is upon us. Without this no soul will be entitled to heaven." —Selected Messages, book 1, p. 395.
How accurately the experience of the thief on the cross reflects the process mentioned above. All must agree that the thief was converted. Therefore, he received the Holy Spirit, which not only made him a child of God but also made him fit for the society of heaven, a fitness without which "no soul [not even the thief] will be entitled to heaven."
Today
Whether our "lifetime" be "long or short," do we not now need the same experience as the penitent thief? As long as one lives must he not continue to grow up in this same experience? "As ye have therefore received Christ Jesus the Lord, so walk ye in him" (Col. 2:6). "If you are right with God today, you are ready if Christ should come today." —In Heavenly Places, p. 227. Do not these two inspired quotations express exactly the same principle of salvation for us? Perhaps the experience of the thief is not as singular after all as many of us may have sometimes supposed. Nor does it indicate that we can be "saved" without a radical change of heart, nor strengthen the "Believe, believe, only believe" fallacy against which inspiration so clearly warns us: "The pleasing fable that all there is to do is to believe, has destroyed thousands and tens of thousands, because many have called that faith which is not faith, but simply a dogma." —Review and Herald, April 1, 1890.
As we grow up into Christ, we will never be more "entitled" to heaven at any given moment of our lives than was the thief. Yet God calls upon us to daily become more and more fitted for heaven. He invites us to come up higher, to be "holier, holier still," and with the passing of time to reflect the image of Jesus more and more fully a process that will continue throughout all eternity!
