3. Here we see the meaning of repentance and faith.
Repentance may be considered under various aspects. It includes in its meaning and scope a change of mind about sin, a sorrowing for sin, a forsaking of sin. Yet there is more in repentance than these. Really, repentance is the realization of our lost condition, it is the discovery of our ruin, it is the judging of ourselves, it is the owning of our lost estate. Repentance is not so much an intellectual process as it is the conscience active in the presence of God. And this is exactly what we find here in the case of the thief. First he says to his companion, "Dost not thou fear God, seeing thou art in the same condemnation?" (Luke 23:40). A short time before he had mingled his voice with those who were reviling the Saviour. But the Holy Spirit had been at work upon him, and now his conscience is active in the presence of God. It was not, "Dost not thou fear punishment?" but, "Dost not thou fear God?" He apprehends God as judge.
And then, in the second place he adds, "And we indeed justly; for we receive the due reward of our deeds" (Luke 23:41). Here we see him acknowledging his guilt and the justice of his condemnation. He passes sentence upon himself. He makes no excuses and attempts no extenuation. He recognized he was a transgressor, and that as such he fully deserved punishment for his sins, yea, that death was his due. Have you taken this position before God, my reader? Have you openly confessed your sins to him? Have you passed judgment upon yourself and your ways? Are you ready to acknowledge that death is your "due"? Whether you palliate sin or prevaricate about it, you are shutting yourself out from Christ. Christ came into the world to save sinners - self-confessed sinners, sinners who really take the place of sinners before God, sinners who are conscious that they are lost and undone.
The thief’s "repentance toward God" was accompanied with "faith toward our Lord Jesus Christ". In contemplating his faith we may notice first that it was an intelligent head faith. In the earlier paragraphs of this chapter we have called attention to the sovereignty of God and his irresistible and. victorious grace which were exhibited in the conversion of this thief. Now we turn to another side of the truth, equally necessary to press, a side which is not contradictory to what we have said previously, but rather, complementary and supplementary. Scripture does not teach that if God has elected a certain soul to be saved that that person will be saved whether they believe or not. That is a false conclusion drawn by those who reject the truth. No, scripture teaches that the same God who predestined the end also predestined the means. The God who decreed the salvation of the dying thief fulfilled hi s decree by giving him a faith with which to believe. This is the plain teaching of 2 Thessalonians 2:13 (and other scriptures): "God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth".
This is just what we see here in connection with this robber. He "believed the truth." His faith took hold of the word of God. Over the cross was the superscription, "This is Jesus the King of the Jews". Pilate had placed it there in derision. But it was the truth nevertheless, and after he had written it, God would not allow him to alter it. The board bearing this superscription had been carried in front of Christ through the streets of Jerusalem and out to the place of crucifixion, and the thief had read it, and divine grace and power had opened the eyes of his understanding to see it was the truth. His faith grasped the kingship of Christ, hence his mention of "when thou comest into thy kingdom". Faith always rests on the written word of God.
Before a man will believe that Jesus is the Christ he must have the testimony before him that he is the Christ. Distinction is often made between head faith and heart faith, and properly so, for the distinction is real, and vital. Sometimes head faith is decried as valueless, but this is foolish. There must be head faith before there can be heart faith. We must believe intellectually before we can believe savingly in the Lord Jesus. Proof of this is seen in connection with the heathen: they have no head faith and therefore they have no heart faith. We readily grant that head faith will not save unless it be accompanied by heart faith, but we insist that there is no heart faith unless there has first been head faith. How can they believe in him of whom they have not heard? True, one may believe about him without believing in him, but one cannot believe in him without first believing about him. So it was with the dying thief. In all probability he had never seen Christ before this day of his death, but he had seen the written superscription testifying to his kingship and the Holy Spirit used this as the basis of his faith. We say then that his was an intelligent faith: first, an intellectual faith, the believing the written testimony submitted to him; second, a heart faith, the resting in confidence on Christ himself as the Saviour of sinners.
Yes, this dying robber exercised a heart faith which rested savingly on Christ. We shall try to be very simple here. A man may have head faith in the Lord Jesus and be lost. A man may believe about the historic Christ and be no better for it, just as he is no better for believing about the historic Napoleon. Reader, you may believe all about the Saviour - his perfect life, his sacrificial death, his victorious resurrection, his glorious ascension, his promised return - but you must do more than this. Gospel faith is a confiding faith. Saving faith is more than a correct opinion or a train of reasoning. Saving faith transcends all reason. Look at this dying thief! Was it reasonable that Christ should notice him? A crucified robber, a self-confessed criminal, one who a few minutes ago had been reviling him! Was it reasonable that the Saviour should take any notice of him? Was it reasonable to expect that he should be transported from the very brink of the pit into Paradise? Ah, my reader, the head reasons, but the heart does not. And this man’s petition came from his heart. He had not the use of his hands and feet (and they are not needed for salvation: they rather impede) but he had the use of his heart and tongue. They were free to believe and confess - "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Rom. 10:10).
We may also notice his was a humble faith. He prayed with becoming modesty. It was not "Lord, honour me", or "Lord, exalt me", but Lord, if thou wilt but think of me! If thou wilt only look on me - "Lord, remember me". And yet that word "remember" was wonderfully full and appropriate. He might have said, Pardon me, Save me, Bless me; but "remember" included them all. An interest in Christ’s heart will include an interest in all his benefits! Moreover this word was well suited to the condition of the one who uttered it. He was an outcast from society - who would remember him! The public would think no more of him. His friends would be glad to forget him as having disgraced his family. But there is one with whom he ventures to lodge this petition - "Lord, remember me".
Finally, we may notice that his was a courageous faith. Perhaps this is not apparent at first sight, but a little consideration will make it plain. He who hung on the central cross was the one on whom all eyes were turned and toward whom all the vile mockery of a vulgar mob was directed. Every faction of that crowd joined in jeering at the Saviour. Matthew tells us that "they that passed by reviled him", that "likewise also the chief priests mocked, with the elders and scribes". While Luke informs us "the soldiers also mocked him" (23:36). It is therefore easy to understand why the thieves should also take up the taunting cry. No doubt the priests and scribes smiled benignly upon them as they did so. But suddenly there was a change. The repenting thief instead of continuing to sneer and jibe at Christ, turns to his companion and openly rebukes him in the hearing of the spectators gathered around the crosses, crying, "This man hath done nothing amiss." Thus he condemned the whole Jewish nation! But more; not only does he bear testimony to Christ’s innocency, but he also confessed his kingship. And thus by a single stroke he cuts himself off from the favour of his companion and of the crowd as well! We talk today of the courage which is needed to openly witness for Christ, but such courage in these days pales into utter insignificance before the courage displayed that day by the dying thief.
