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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