Are You Sure the Thief on the Cross Wasn’t Baptized?

     The two criminals who were crucified on either side of Jesus initially participated in reviling him (Matthew 27:44). In the course of time, however, one of them had a change of heart. He believed in and reverenced God and recognized that he and his corrupt associate deserved punishment and that Jesus was entirely innocent (Luke 23:40-41). According to the majority of manuscripts the contrite felon addressed Jesus as “Lord” (v. 42a), although due to textual variation a number of English versions have omitted the expression (ASV, ESV, etc.). Nevertheless, simply calling Jesus Lord, of itself, is insufficient (Matthew 7:21).

     The request the man goes on to make is intriguing: “remember me when You come into Your kingdom” (Luke 23:42b).¹ How did he know about the Lord’s kingdom? Of all the words spoken by Jesus from the cross, there is no record of the kingdom having been mentioned. So when and by whom had the offender learned about it, and what prompted Christ to confirm his place in Paradise (v. 43)? By investigating the biblical record more thoroughly (particularly the third chapters of Matthew, Mark, and John), the groundwork is laid for unraveling this apparent mystery.

HELPFUL BACKGROUND INFORMATION

     “In those days John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand!’² …. Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins” (Matthew 3:1-2, 5-6). Extremely large numbers were baptized as a result of John’s preaching, and certain religious leaders are the only known exceptions (v. 7; 21:25; Luke 7:30).

     Then we read in Matthew 4:17, “From that time Jesus began to preach and to say, ‘Repent, for the kingdom of heaven is at hand’.” While Jesus taught the same message, the impact was even greater and more far-reaching. “And Jesus went about all Galilee … preaching the gospel of the kingdom …. Then His fame went throughout all Syria …. Great multitudes followed Him–from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan [viz. Perea]” (vv. 23-25). And there’s more.

     “But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon [viz. the region of Phoenicia in southern Syria], a great multitude …” (Mark 3:7-8). The doctrine of the Lord’s kingdom had spread as far north as Syria, as far east as Decapolis and Perea, as far south as Idumea, and all the territories in between – an area of approximately 18,000 square miles (29,000+ sq. km). And there’s more.

     In John 3 we read of Jesus’ conversation with Nicodemus. Like many of the Lord’s early disciples, Nicodemus was blinded to heavenly truths because of his earthly focus. He was confusing spiritual birth with physical birth, so Jesus explains: “Most assuredly I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (v. 5). God has always expected both internal and external responses from those who seek his favor, involving (a) submissive hearts, and (b) obedience to the divine will.³ If to be born of the spirit is the internal aspect of conversion,⁴ what does it mean to be born of water? Let’s keep reading.

     While Jesus goes on to emphasize both inward and outward expressions of faith (vv. 16, 21),⁵ consider what happens next. “After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized” (v. 22). Why did Jesus baptize? Because unless one is born of water and the spirit, he cannot enter the kingdom of God. “Now John also was baptizing in Aenon near Salem, because there was much water there. And they came and were baptized…. And they came to John and said to him, ‘Rabbi, He who was with you beyond the Jordan, to whom you have testified–behold, He is baptizing, and all are coming to Him!” (vv. 23-26).

     Moving on to John chapter 4, we read the following: “Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus Himself did not baptize, but His disciples) …” (vv. 1-2). When the masses responded to Jesus’ preaching about the kingdom, his disciples did the baptizing. Further, the Lord sent out the twelve and later at least seventy more of his loyal followers to disseminate the same message (Matthew 9:35–10:7; Luke 10:1-11). John the Baptist had taught about the kingdom and baptized multitudes in Jerusalem, all Judea, and all the region around the Jordan. Jesus and his followers baptized even more throughout a much greater geographical area (see above).

BAPTIZED OR NOT?

     Now back to the dying convict who requested of Jesus, “remember me when You come into Your kingdom” (Luke 23:42). It is no mystery that he knew about the Lord’s kingdom. How could he have not known?! The question is, had he or had he not been baptized in conjunction with this knowledge? Although absolute proof is beyond our grasp, which scenario is more likely?

     Many, who have bought into the abridged doctrine of salvation by faith alone (apart from obedience), often appeal to the example of “the thief on the cross” in an attempt to refute the necessity of baptism. But is it legitimate to assume and then boldly assert that this malefactor was never baptized, and somehow this sets a precedent for modern-day conversions?

     Here is what we know from the scriptures. The man had knowledge of the Lord’s kingdom. This is not surprising, seeing that for more than three years the message of the kingdom had saturated the entire region. And this message included instruction about repentance and baptism. Myriads had been baptized by John, while Jesus and his disciples baptized even more. It is neither impossible nor improbable that the man whom the Lord welcomed into Paradise had in fact been baptized. But don't miss this next point.

     Jesus affirmed that there is no access to God’s kingdom without being born of water and the spirit (John 3:5), and he subsequently enjoined repentance and baptism on all who received his teaching (John 3:22–4:2). He then granted entrance into this kingdom to a man who had apparently received that message (Luke 23:42-43). Either Jesus made an exception, or this man had met the necessary conditions. Could this be an example of restoration rather than conversion? (compare Acts 8:9-24)

WHAT IF …?

     Admittedly there is no explicit reference to this criminal having been baptized. Still, he was living under the old covenant of the Jews, and Jesus had the power on earth to forgive sins (Mark 2:10). Christ’s new covenant was not inaugurated before he died (Hebrews 9:15). Then following the events at Golgotha, baptism is likened to the Lord’s death, burial and resurrection (Romans 6:3-6; 1 Peter 3:21). Under the new covenant of Christ, baptism is the defining point at which penitent believers become disciples (Matthew 28:18-20), have their sins forgiven (Acts 2:37-38), receive salvation (Mark 16:16), and are granted entrance into God’s kingdom (Colossians 1:13-14; 2:12; cf. John 3:5).

     No one on earth today is in the physical presence of Jesus, or is living under the old Jewish covenant, or is exempt from the requirements of Christ’s new covenant. Therefore, appealing to the example of “the thief on the cross” in an effort to dismiss the requisite of baptism is presumptuous and reckless, and it demonstrates an ignorance of (or disregard for?) the overall context of scripture.

     “‘Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen” (Matthew 28:19-20).

--Kevin L. Moore      

    

Endnotes:

     ¹ Unless otherwise noted, all scripture quotations are from the NKJV, with added emphasis in bold type and added words in [square brackets].

     ² Note that “the kingdom of heaven” is the same as “the kingdom of God” (cf. Matthew 19:23-24). See The Kingdom of God Part 1.

     ³ See Exodus 25:2; 35:5, 21, 29; Deuteronomy 4:29-30; 5:29; 6:4-9; 8:2; 10:2; 11:13; 26:16; 30:2, 10, 14; Joshua 22:5; 1 Samuel 12:20, 24; 1 Kings 2:4; 8:23, 61; 9:4; 14:8; 2 Kings 20:3; 23:3, 25; 2 Chronicles 29:31; 31:21; 34:31; Ezra 7:10; Psalm 34:15-18; 86:11, 12; 111:1; 119:2, 7, 10, 34, 69, 112; Isaiah 26:9; 38:3; 51:7; 66:2; Jeremiah 17:10; Luke 8:15; John 4:23-24; Romans 1:9; 6:17; 7:6, 22; 12:11; 2 Corinthians 9:7; Ephesians 4:21-24; 5:19; 6:6; Hebrews 10:22; 1 Peter 1:22-23; cf. Psalm 78:8; Isaiah 29:13; Matthew 15:8-9; Hebrews 3:7-19.

     ⁴ The Greek word pneuma can have reference to either the human spirit or the Holy Spirit, and English translators have to make judgment calls as to whether the lower case “s” or the upper case “S” is used. See Soul and Spirit. There are other occurrences in John where pneuma clearly refers to man’s inner spirit (4:23-24; 11:33; 13:21). Compare also Hebrews 10:22; 1 Peter 1:22-23; 3:20-21.
     ⁵ See A Closer Look at John 3:16. 

Related Posts: Dispelling Popular Myths, Baptism of John, Questions About Baptism Part 1, Part 2, Part 3, Part 4

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Soul and Spirit

      The word “spirit” is translated from the Greek pneuma and the Hebrew ruah and is used in different ways in the Bible, including the following: wind (John 3:8), breath (2 Thess. 2:8), both righteous and wicked spirit beings (Matt. 8:16; Heb. 1:14), the Holy Spirit (Matt. 4:1), and the inner person (Acts 7:59; 17:16). With reference to human beings, it is the part of us that is not subject to physical death, that is made in the image of God, and will live forever. Since man is created in God’s image (Gen. 1:27) and God is spirit (John 4:24) and spirit does not have flesh and bones (Luke 24:39), there must be more to man than just his physical nature. The human spirit (1 Cor. 2:11; Acts 7:59; 17:16) comes from and returns to God (Heb. 12:9, 23; James 2:26; John 19:30; Eccl. 12:7).

     The word “soul,” translated from the Greek psuchê and the Hebrew nephesh, is a generic term with various meanings depending on how it is used in any given text. For example, how would the English word “bark” be defined? It depends on whether one is speaking about the ‘bark’ of a dog or the ‘bark’ of a tree. Similarly, the definitions of the words psuchê and nephesh depend on the context in which they are used. Biblical usage includes the following: a synonym for “person” (Acts 2:41; 1 Pet. 3:20) or other living creatures (Gen. 1:20-25; Rev. 16:3); the physical life-force of both animals and humans (Psa. 78:50; Lev. 24:17-18); and a synonym for the inner person or immortal spirit (Matt. 10:28; 16:26; Acts 2:27; Rev. 6:9; Jas. 1:21; 1 Pet. 1:22). Note the parallelism in Psalm 77:2-3: “My soul refused to be comforted . . . my spirit was overwhelmed” (NKJV, cf. Psa. 143:4-7; Luke 1:46-47).

     What appears to be a distinction between the soul and spirit in the Bible may simply be a literary device used to emphasize a particular point. For example, Hebrews 4:12 is probably not trying to make a distinction between the “soul and spirit” any more than there is a discernible difference between the “thoughts” and “intents” of the heart. The point is that the word of God is capable of cutting through to the most inner and secret places of a person’s being. Instead of making a theological argument on the nature of man in 1 Thessalonians 5:23, it seems that a fervent prayer is simply being offered that the whole person be preserved blameless (compare Matthew 22:37). At the same time, since the words “soul” and “spirit” are used in a variety of ways, there is no difficulty in considering a distinction between the two as long as the reality of neither is denied.

--Kevin L. Moore

Originally appearing in The Exhorter (April-June 1999) and republished in The Summit Chronicle 10:1 (May 2008): 13. 

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Paul the Myth Versus the Real Paul

      The apostle Paul gives his readers a very lofty admonition: “Imitate me” (1 Corinthians 4:16; 11:1 NKJV). The problem is, we tend to have such a distorted view of Paul that this seems to be an extremely difficult, if not impossible, thing to do. One of the reasons this is such a challenge is because numerous misconceptions about the apostle have been generated over the centuries. Sometimes he is referred to as “Saint Paul” to distinguish him from the ordinary Christian. He is commonly viewed as an inaccessible authority figure, high up on a pedestal with a halo encircling his head. We hear of “Pauline theology” and “Pauline churches,” as though he were a lone maverick who developed his own brand of Christianity distinct from that of the Jerusalem apostles. He is often regarded as a fearless missionary who boldly marched into unknown territories, bravely confronting religious error and conquering men’s souls without the slightest apprehension.

     With such an inflated view of the apostle Paul, how can any of us mere mortals ever hope to comply with the apostolic directive to imitate him? Few can live up to such a high standard, and since I am no “Saint Paul,” I have an excuse for not doing more for the Lord, for not being more involved in the church, and for not being more faithful in my Christian walk. However, to be fair to Paul, to give credit to God (who is the real reason for the apostle’s success), and to counter some of our flimsy excuses, we need to have a more realistic view of Paul. The purpose of this article is not to take anything away from the apostle that is his due but simply to dispel some of the mistaken ideas about him.

Paul the “Theological Genius” is a Myth

     Is it legitimate to speak of “Pauline theology” as though the apostle developed his own doctrine and his own brand of Christianity? What does Paul himself say? “But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ” (Galatians 1:11-12). The message that Paul preached was something he himself had “received” (1 Corinthians 15:1-3), and the directives he recorded were ultimately “the commandments of the Lord” (1 Corinthians 14:37).      

     Whether or not Paul was highly intelligent, talented or creative is beside the point. Everything he believed, taught, and stood for did not originate with him. It all came from a much higher source. Rather than promoting anything about himself, he hid behind the message of a crucified and risen Savior. How, then, do I imitate Paul in this regard? “If anyone speaks, let him speak as the oracles of God . . .” (1 Peter 4:11).

Paul the “Fearless Warrior” is a Myth

     Is it realistic to think of Paul as a man without apprehensions, trepidations, or fears? If so, it makes it much more difficult for most of us to imitate him. But is this what the apostle was really like? During their first missionary tour, Barnabas and Paul were working in areas familiar to them, namely Cyprus and Southern Galatia (Acts 13–14). On the second tour it seems that again Paul was wanting to stay fairly close to home, namely in Asia and Bithynia (Acts 16:6-7). However, the Lord wanted him to go even farther a field (Acts 16:9-10). While Paul obeyed this missionary call, it was anything but easy for him.

     In Achaia the Lord reassured him: “Do not be afraid, but speak, and do not keep silent: for I am with you . . .” (Acts 18:9-10). Paul later admitted to the Corinthians, “I was with you in weakness, in fear, and in much trembling” (1 Corinthians 2:3). He also wrote, “when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears” (2 Corinthians 7:5). Apparently the apostle Paul was just as human as the rest of us!

     Simply based on the information available to us, there does not appear to have been anything all that remarkable about Paul as a man. Both his bodily presence and his speech were considered unimpressive (2 Corinthians 10:10). A second-century description of him portrays him as a man of small stature, with a bald head, hooked nose and crooked legs (Acts of Paul and Thecla 1.4-7). Considering the extreme maltreatment he endured through the years (cf. 2 Corinthians 11:23-28), it is not surprising that his body bore visible scars (Galatians 6:17). On top of all that, it has been suggested that what he describes as his “thorn in the flesh” (2 Corinthians 12:7-10) may have been some physical malady that he struggled with for most of his life.

     If Paul were such a pitiful and unimpressive specimen of humanity, how does one explain his phenomenal success as a missionary? First and foremost, credit must be given to the mighty working of God (1 Corinthians 2:4-5; 15:10). Secondly, one cannot discount the invaluable assistance of Paul’s co-workers (Acts 20:4; etc.). But as far as Paul himself is concerned, what made the difference in his life was a convicted heart and the burden he carried for a lost world (1 Corinthians 9:16). No matter how untalented, inadequate, or fearful you might feel, if your heart is convicted by the message of Christ, you will be compelled to step out in faith and allow God to powerfully accomplish his will despite your imperfections.

Paul the “Individualist” is a Myth

     The lone maverick and solo missionary are not the images of Paul we get from the New Testament. Of the thirteen letters bearing Paul’s name, only five begin with his name alone (each for a special reason). However, the normal practice was to include references to co-senders: Sosthenes (1 Corinthians), Timothy (2 Corinthians, Philippians, Colossians, Philemon), “all the brothers with me” (Galatians), Silvanus and Timothy (1, 2 Thessalonians). In addition, there are numerous co-workers mentioned in the body of Paul’s letters as well as those who send greetings at the end. The apostle was anything but a loner.

     On his first journey he worked in partnership with Barnabas and for a time with John Mark (Acts 13–14). On the second expedition he labored with Silas, Timothy, Luke, Aquila and Priscilla (Acts 16–18). On the third tour at least ten companions are mentioned in the biblical record (Acts 19–20). Of course the chief partner in Paul’s lifelong ministry was the Lord himself (cf. Acts 14:27; 15:4; 21:19; 1 Corinthians 3:6-7).

     Paul the so-called “theological genius,” “fearless warrior,” and “individualist” are myths that have no basis in scripture. The apostle did not give an impossible directive when he said, “Imitate me.” To truly imitate Paul, as he imitated Christ, we must: (1) hide behind the message of a crucified and risen Savior; (2) step out in faith, confront our fears, and do what the Lord has commissioned us to do; and (3) understand that we are called upon to work within a community, in partnership with one another and ultimately with God.

–Kevin L. Moore

Originally appearing in The Voice of Truth International (58:97-99) and republished in The Summit Chronicle 11:1 (June 2008): 3, 6, 9. 

Related Posts: Challenging Anti-Conservative Presuppositions Part 3, Part 4

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