The Death of Christ.
Zion's Advocate, December 1902, Vol. 41, No. 12, Part 3.
"Lord, remember me when thou comest into thy kingdom." This prayer, though uttered by a criminal, guilty of the most flagrant crimes and suffering the human penalty of his guilt, was the prayer of faith. But whence came that faith? Evidently it did not come by human teaching. This poor wretch had joined his miserable companion and the heartless crowd below in hurling vile insults at the meek Sufferer that hung between the two! The Bible furnishes the only key to unlock this great mystery, and to it we apply for the solution. "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Philippians 1: 29. Believing on him, as well as suffering for his sake, is given to those who believe. By whom is this wonderful gift bestowed? "For by grace are ye saved, through faith, and that (faith) not of yourselves, it (faith) is the gift of God." Ephesians ii. 8. God alone gives faith in Christ, it being a fruit of the Spirit. "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith." Galatians v. 22. This faith springs from a renewed heart which has been given a good treasure by the Spirit of God. "With the heart man believeth unto righteousness." Romans x. 10. "A good man out of the good treasure of the heart bringeth forth good things." Matthew xii. 35. Faith is a good thing. Good things come from the good treasure of the heart. Therefore faith comes from the good treasure of the heart.In this wonderful transaction is shown a discrimination that the world has always despised. Here were two sinners, guilty alike, no difference between them, each having "sinned and come short of the glory of God." Romans iii. 23. God gave one a good treasure of heart and implanted faith there as a fruit of his Spirit, while the other was left with a rebellious heart of impenitency and unbelief. Whatever may be said of this by the opposers of the truth, the fact remains unaltered and unalterable. God has "mercy on whom he will have mercy, and whom he will he hardeneth." Romans ix. 18. This important principle of divine truth applies to every other individual of the human race as well as to these two thieves. "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." Romanx ix. 16. Whoever disputes this replies against God. Romans ix. 20. Conditionalists have always been doing this, but they have never succeeded in overthrowing this insurmountable block that the apostle has thrown directly across their pathway. Thus it is shown conclusively that the purpose of God according to election stands, not of works, but of him that calleth. Romanx ix. 11. Only two positions are taken relative to election. One is, that it is of works; the other is, that it is not of works. The text last referred to settles that point forever. The fight on this question is between the Bible and the Arminians, and we have no fears of the final result of the conflict. The latter can hit their heads against this impregnable wall, but they can never shake it.
"Remember me," prays the penitent malefactor. Had he any excuses to offer for his long list of crimes? None whatever. To his dying companion on the left he had just said, "Dost thou not fear God, seeing thou art in the same condemnation? And we justly; for we receive the due reward of our deeds." Luke xxiii. 40, 41. In this he confesses himself equally guilty with the other, pleading no excuse for his guilt. Yet with boundless reliance and the confidence of a childlike supplication he pleads, "Remember me." It is the same as if he had said, "Plead my cause for me a sinner. Represent me in thy intercession above." We look upon his confession and his petition as a most marvelous thing, yet every confession and petition that arises from a convicted heart is just as marvelous. When any sinner becomes powerfully conscious of his estrangement from God, and is made to feel that he needs nothing so much as mercy, and is caused to plead for remembrance by the only Advocate before Jehovah's throne, he is in a most blessed state to which he has been brought most marvelously and effectually by the grace of God.
There is so much contained in the petition of the dying outlaw! It was an acknowledgement of utter inability to order his own cause before the bar of divine justice, or to plead his case there. His only hope was that Jesus would remember him. This hope sprang up in his heart as he turned his dying eyes toward the dying Saviour and plead to be remembered by him.
Ths prayer is uttered, and silence reigns but for a moment. Listen! oh, listen to the Lord's reply! Let all beholders be astonished at the wonderful revelation given in the gracious words that flowed from the lips of the suffering Messiah! Calvary seems to be suddenly transformed into a palace, while the bloody cross becomes a throne for the Intercessor and Judge. With a look filled with grace and mercy the Man in the crown of thorns proves to the humbled petitioner that his distinguished faith had not mistaken his true character. His sweet mouth opens and the first word is "Verily" (Greek - Amen). This utterance is to be decisive, emphatically so. "Verily I say, " is spoken with the stamp of supreme authority. The devil himself cannot set aside, or render null and void, what Immanuel says. What more? "Verily I say unto thee." Oh! will the suitor be rejected and find himself mistaken in his hopes? Will he be reproved as an enthusiast, who has asked for too much, and who expects more than can be granted? If the decision had turned into that channel no humble suppliant could ever have any encouragement to approach him. On the decision of this one case hangs an important issue that must decide the destiny of every humble petitioner. Let every one who has ever said, "Lord have mercy on me a sinner," rejoice in the blessed words of Jesus: "Verily I say unto thee, Today shalt thou be with me in paradise."
These blessed words comprehended the whole result of the sufferings and death of Christ. They flow out from the cross as a most precious boon to every mourner in Zion. They are addressed to one particular trophy of the Saviour's victory over death, but all the promised seed seen by him at the time he uttered them (Isaiah liii. 10) are equally interested in them. That one heir of heaven was to die that day as well as the Saviour, but oh! that very day he was to be with him in paradise. This comprehended even more than his petition seemed to embrace. He had prayed to be remembered, but one might be remembered when absent. In fact it can hardly be said that one is remembered who is present. Jesus assured him that he should be with him in paradise that very day. This promise of paradise was made on the ground of his valid work of mediation and atonement. Thus his vicarious satisfaction perfectly suffices for the justification and beatification of all for whom he died. "For by one offering he hath perfected forever them that are sanctified." - Hebrews x. 14.
A few hours after these words were uttered the holy One in the midst gave up the Ghost, leaving the happy sufferer on the right and the miserable wretch on the left to approach the moment of their exit more slowly. To increase their suffering and hasten on their death the soldiers broke the legs of each, and soon the separation came. The one on the left sank down to the left, deserving nothing better because he lived in rebellion all his life, and even in death insulted the Lord of Glory. The other soared heavenward, and was admitted to the side of the Prince of Peace, to be among that innumerable host of which the victorious Captain will finally say, "Behold I and the children which God hath given me." The justice of God is displayed in both these cases, for the one on the left received no more than he deserved and the one on the right was raised to glory through satisfaction rendered to divine justice by the atonement of Christ. The one deserved what he received because of his sins, the other deserved what he received through the death of Christ. The salvation of the one was of mercy because it was without merit on his part, yet it ws just through the redemption of Christ. One payment only is required. Double payment in either case would have been unjust. Christ paid for one; the other, for himself.
J. R. D.
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