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The Thief on the Cross: Confession and Absolution Text:
Luke 23:32-43 So far we have considered individuals who have had various sorts of contacts and interactions with Jesus before His crucifixion. Nicodemus the Pharisee had time to wonder, to inquire, to consider whether Jesus might indeed be who he claims to be. Most of us can identify with Nicodemus as we have had plenty of time to inquire and wonder and consider. Most of us, like Judas Iscariot and the rest of the twelve have even spent significant time hearing and learning from Jesus. Pontius Pilate was like many if not most people who are at least aware that Jesus is a significant religious person and therefore cannot avoid making some decision about him, albeit not necessarily a decision of faith. Some, like Simon of Cyrene, owe their faith and salvation to an almost accidental confrontation with the cross of Christ. Tonight, however, we have the shortest catechesis or confirmation program on record, the briefest service of confession and absolution, the death bed conversion of a criminal already strapped into the execution chamber, the thief on the cross. Where most of us probably cannot immediately identify with or see much of ourselves in him, all of us must enter the kingdom of God's salvation the same way he did, namely, through repentance and faith, confession and absolution. Though we may not be criminals convicted by the secular courts, we are transgressors of God's Law, guilty sinners and enemies of God (Romans 5:10). As with the thief on the cross, conversion comes about solely by hearing the Word of God that inspires repentance, sorrow over and confession of our sin and turning in faith to the only source of forgiveness, the crucified Lord Jesus. Like the thief on the cross, all who would be saved must be able to say with him and with the Apostle Paul, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” [Galatians 2:19-20 (ESV)].
Both thieves heard the Word of God. But only one responded in repentance and faith. They heard and understood the word of Law that condemns the guilty. They knew they were getting what they deserved. Then they heard (but only one understood) the word of the Gospel as they heard all the unjust condemnation being heaped upon a clearly innocent victim. The selfsame words they used to condemn Jesus spoke the truth and reality when they mocked him as the King of the Jews, the Son of God and Savior. “He saved others,” they said. And we recall his miracles of healing, even raising the dead. “ But he cannot save himself,” they said, wagging their heads in cruel mockery.
They heard the Word of Law and Gospel as Jesus prayed for not only the soldiers or his enemies but for all when he said, “Father, forgive them, for they do not know what they are doing.” The one thief pleaded with Jesus, saying, “Are you not the Christ? Save yourself and us!” [Luke 23:39 (ESV)]. But his plea was not born of repentance and faith. Luke says his words were words of blasphemy, words of contempt much like we are hearing with increasing frequency these days in the public square where Christians and their faith in Christ is mocked and ridiculed as judgmental and infringing on the so-called civil liberties of others in society.
Both of the criminals saw and heard what was going on. One of them joined in the mockery and blasphemy. The other, however, had a change of heart, the change of heart we call conversion. The Holy Spirit creates repentance and faith where and when He wills in those who hear the Gospel. This one drew the conclusion that not only was this man named Jesus an innocent victim; he was more, much more! He railed against the other thief saying, “Do you not fear God?” “God? What does God have to do with this?” the other may have thought. “We are justly under the same sentence of condemnation,” the condemnation of death. The wages of sin is death.
Those are the words of the confession of sin. He said “we are punished justly, for we are getting what our deeds deserve.” So do we confess our sin, saying, “we justly deserve your present and eternal punishment.” Then the words of faith, “Jesus, remember me when you come into your kingdom.” So do we pray, saying, “for the sake of your Son, Jesus Christ, have mercy on us.” And Jesus speaks the words of holy absolution, “Truly, I say to you, today you will be with me in paradise.” So the servant and steward of the mysteries says to us in the stead and by the command of the same Lord Jesus, “upon this, your confession, I forgive you all your sins.”
Do those words sound familiar, “Truly, I say to you”? It is the oath formula Jesus uses to emphasize authoritative statements of eternal truths. You hear this formula 28 times in Matthew's Gospel, 12 times in Mark's and 25 times in John's Gospel. Here in Luke's Gospel it is used only seven times as when he said, “Truly, I say to you, no prophet is acceptable in his hometown” [Luke 4:24 (ESV)], and “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it" [Luke 18:17 (ESV)]. Interestingly, where every other time he uses this oath formula it is in the plural, spoken to all, this is the only time it is spoken in the singular, spoken directly to our friend, the thief on the cross. So when we hear those authoritative words of holy absolution spoken over us the little catechism tells us to believe “that when the called ministers of Christ deal with us by his divine command, in particular when they exclude openly unrepentant sinners from the Christian congregation and absolve those who repent of their sins and want to do better, this is just as valid and certain, even in heaven, as if Christ our dear Lord dealt with us himself.” In Holy Baptism the Lord calls you by name. In Holy Communion he says, “My body, my blood given and shed for you. ” In Holy Absolution he says, “I forgive you all your sins.” Personal repentance, personal faith, personal Savior. The Savior is Jesus. At his birth he was called “Emmanuel,” “God with us.” Before his ascension he promised, “I am with you always.” In the Upper Room he promised that when he goes and prepares a place for you he will come again and receive you to himself, “that where I am you may be also.” The promise is “today,” “today you will be with me in paradise.” So the Apostle tells us to comfort one another with the knowledge that those who die in the Lord and with the Lord. He is for you and with you now that you may be with him forever. ___________________
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