We Indeed Justly

reading at verse 19, Romans 3 verse 19. Now we know that whatsoever things the law saith, it saith to them that are under the law, that every mouth may be stopped and and that all the world may become guilty before God. Therefore, by the deeds of the law shall no flesh be justified in his sight, for by the law is the knowledge of sin. All the law can do is condemn us and expose us for what we are, sinners. But now, The righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God, which is by faith of Jesus Christ unto all and upon all that believe, for there is no difference, for all have sinned and come short of the glory of God.

As we heard the first hour from Jeff's message, All the scriptures speak of Christ. These are they which testify of me. In the volume of the book it is written of me. The law and the prophets all point us to Christ that we might find in him all our righteousness. We have no righteousness outside of Christ.

His faith and his faithfulness being justified, verse 24, freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are passed through the forbearance of God. To declare, I say at this time, his righteousness, that he might be just. and the justifier of him which believeth in Jesus.

Where is boasting then? It is excluded by what law? Of works? Nay, by the law of faith. A lot of men will make a work out of faith. They will make faith something that they do. A decision that they make something that they bring to the table. For which God rewards them. We know that faith is a gift of God. And that faith comes by hearing. And hearing by the Word of God. So we gather together to read God's Word to preach God's Word that he might be pleased to use it to give us faith.

Therefore, we conclude that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, seeing it as one God which shall justify the circumcision by faith and the uncircumcision through faith. Do we then make void the law of God through faith?

God forbid, yea, we establish the law. We establish the law. By faith in Christ, we testify that the Lord Jesus himself is the end of the law for righteousness to everyone that believeth. The Lord Jesus said, I did not come to destroy the law, I came to fulfill it. He's satisfied. Every part of God's law, the law that you and I cannot keep. He kept it for us. And in him we have our righteousness.

I was supposed to be in Canada this weekend and last minute changes in our family. Jennifer had surgery and we decided it would be best for me to stay here so. Todd and Gabe are preaching up there and I want to remember them in our prayers this morning. I had asked Jeff and Adam to preach in my stead, and they had prepared, and I was so blessed by that message, the first hour of Jeff. And I'm looking forward, Adam, to what God's put on your heart. So you'll be hearing from Adam in the next message. So let's pray together.

Our merciful Heavenly Father, we are thankful that you have provided for us a place where we can meet together freely and worship thee. Open thy word as you open our hearts, as you open the windows of heaven, as you send your spirit to give us eyes of faith and open the eyes of our understanding that we might see Christ and rest all the hope of our salvation in him.

We thank you most especially for him. We thank you for his perfect work of redemption. We thank you for his shed blood, which is the covering of our sin. We thank you. that he is seated now at thy right hand and ever lives to make intercession for us.

Lord, we pray that you would enable us to set our affections on things above where Christ is seated at thy right hand. We pray for the services in Canada and ask Lord that you would cause your word to have free course there and that you would call out your sheep and that you would establish a witness for the gospel of Christ in that part of the world. Pray for Adam, thank you for him, ask Lord that you would give him liberty and give us ears to hear what you have revealed to him. that we might hear thy voice. Lord, we pray for Jennifer and ask that you would continue to give her strength and recovery. We ask it in Christ's name, amen. Number eight in the Spiral Gospel Hymnal, number eight, let's stand together again.

8. O Lord, our hearts and souls aspire to lift up from this earthly pyre. Oh, may we think of heavenly things and know the joy Thy presence brings. Let us see the Savior's face, And let us taste of Thy sweet grace. May open ears Thy glories hear, And may we smell Thy fragrance near. Be pleased to open Heaven's door, And on our heads Thy blessings pour. All wretched, poor, and needy we, Where can we go if not to Thee? Jesus Christ becomes the host to feed our souls with living bread and with our souls in joy to wept. Please be seated. Morning. Start with just kind of a little story here.

There was a fourth grade teacher who needed to step out of her class. And she tells all of her students before she left, she instructed them, sit down, be quiet, just continue working. And the moment the door closed, one boy gets up and he starts making faces at the other students and gets a little bit of a rise out of them. And so he gets bolder and he's walking around the room, joking. And when the teacher comes back, she opens the door and there's a rather insulting caricature of her on the chalkboard. And her name is written under it. And that boy is sitting there at the chalkboard with the chalk in his hand. The room instantly becomes quiet, silent. And every student points at him. They say, he did it. He was out of his seat. He was distracting everybody. He should get in trouble.

And the teacher asked him if the accusations are true. And he admits, of course they are. And the teacher thought for a minute and then asked the class, what do you think I should do? And one student says he should miss recess. Someone else says he should have to stay late after school. They come up with all these, you know, sort of different punishments for him. And the teacher paused a moment and then she asked a second question.

Well, if you were the one standing up there at the chalkboard with the chalk in your hand, what would you want me to do? And of course, they're all silent again. And the teacher looks at the boy and she says, so they all agree that you should miss recess. And he can't even look up to answer her before she says, no, just erase it and take your seat. So he wipes the board clean and sits back down. And that offensive drawing wasn't brought up again at recess, and it wasn't brought up again at the end of the day.

Those kids in the class knew something about justice. but the teacher knew something about mercy. For anybody who needs a quick reminder, justice is getting exactly what you deserve. Mercy is not getting what you deserve. They're two totally opposite ideas, yet we serve a God who's able to be both perfectly just and who we know delights in showing mercy. How can this be? In the story, the boy received mercy, but justice actually wasn't satisfied. On earth, these two things can't exist at the same time. They're mutually exclusive.

Our text this morning is gonna be found in Luke chapter 23, and I've titled the message, We Indeed Justly. So turn with me, please, if you would, to Luke 23, and I'd like to read a portion of this chapter. We'll start with verse 39. And one of the malefactors which were hanged railed on him, saying, if thou be the Christ, save thyself and us. But the other, speaking, of course, of these thieves on the cross, but the other, answering, rebuked him, saying, does not thou fear God, seeing thou art in the same condemnation? And we, indeed, justly, for we receive the due reward of our deeds. But this man hath done nothing amiss, speaking of Christ. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

The word malefactors that's used here in Luke was recorded in Matthew as thief, but this translation is a little murky. The Greek translation has two words that can be translated as thief. One is kleptos, that's where we get the word kleptomania, somebody who just steals impulsively. And then the other translation is the word lestis, that's theft. the word used in Matthew to describe these thieves. Lestus means a bandit or plunderer, someone who steals through violence, and the word is closely associated with insurrection.

And we know that the Romans reserved crucifixion for the most egregious offenses. These men were likely murderers and I suspect that whatever murders they committed would have been crimes against Caesar or at least against the Roman authorities. These were rebels.

In looking at this story, I want to highlight four points. And although I'm going to focus mostly on the thieves, I think it's appropriate to start a bit before that portion of the text with Barabbas. Barabbas was acquitted. Both of the thieves are guilty and dying men, but only one man has a change of heart. The fear of the Lord is the beginning of wisdom, and the natural man cannot love justice and mercy simultaneously. So I want to start by looking at Barabbas. We've talked about Barabbas in the last couple of weeks. His name means bar, son, abbess, father. He's son of the father. If you're a child of God, you are a son of the father. That's you right there. So let's read Matthew's account of Barabbas. Turn to Matthew chapter 27. And we'll start in verse 16. And they have then a notable prisoner called Barabbas.

Therefore, when they were gathered together, Pilate said unto them, Who will ye that I release unto you, Barabbas, or Jesus, which is called Christ? For he knew that for envy they had delivered him. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man? For I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask Barabbas and destroy Jesus.

The governor answered and said unto them, whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, what shall I do then with Jesus, which is called Christ? They all say unto him, let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

And when Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water and washed his hands before the multitude, saying, I'm innocent of the blood of this just person. See ye to it. Then answered all the people and said, His blood be on us and on our children. Then released he Barabbas unto them. And when he had scourged Jesus, He delivered him to be crucified. Now, what do we know about Barabbas? Without a doubt, we're told in the scripture, Barabbas was guilty.

Mark says, Barabbas lay bound. That is to say he was being held. He was bound with them that had made insurrection with him. Mark says he committed murder in the insurrection. Luke says Barabbas was cast into prison for a certain sedition made in the city and for murder. In describing Barabbas, that same Greek word, lestis, is used, indicating that he was a violent criminal. Now, the Bible doesn't explicitly say this, but I believe Barabbas was probably complicit with those other two thieves.

Mark says he was being held with those that had made insurrection with him. I believe he probably knew those two thieves and was there with them when they did what they did, maybe plotted it with them. Whatever that insurrection was, I believe he was probably doing it with those other two thieves.

They were all guilty of the same crime. And so the crucifixion that was planned by the Romans was to be for three insurrectionists. But the Romans had this tradition of allowing a prisoner to go free at the feast. So Pilate asked if Jesus should go free. He was actually hoping that that would be the case. He even admits that Jesus was innocent. No cause of death was found in him. He asked, what evil hath he done? I found no cause of death in him. Pilate's wife even writes him and says, have nothing to do with, and she calls him that just man.

Pilate was hoping to release the Lord Jesus Christ and crucify the other three. But the people wanted Jesus to be destroyed. So Barabbas goes free and Jesus is sent to die. In earthly terms, this is actually an abortion of justice, but spiritually, this is how God can be fully just and still give mercy. The cross is where that's revealed.

Turn to Psalm 85. Psalm 85, just look at verse 10. Mercy and truth. I know we're talking about justice, that word truth. Webster defines justice as conformity to truth and correctness. Mercy and truth are met together. Righteousness and peace have kissed each other. Truth shall spring out of the earth, and righteousness shall look down from heaven. Yea, the Lord shall give that which is good, and our land shall yield her increase. Righteousness shall go before him, and shall set us in the way of his steps. The cross of Calvary is where mercy and justice meet.

We see this in the substitutionary death of Christ in place of Barabbas. the Lord was actually hung on the very crucifix that was prepared for Barabbas. Whoever built that crucifix, they thought that was being built for Barabbas. Remember, Barabbas, that's me. So in this first picture of this text, we have a guilty, murderous, rebellious, son of the father, being replaced by the holy, blameless, eternal son of the father in death. My sin was put on him. He paid it. Mercy and justice kissed each other at the cross of Calvary.

We have another example of this when we shift our attention to the two thieves. So, as I said, both of these two men are guilty and dying, but one has a change of heart. I was just speaking about the types of criminals that these two thieves were. They're violent.

Roman crucifixion, again, is reserved for these worst offenders. And their crimes were political. in nature. They were guilty of some, I don't know, some sort of treasonous uprising. Maybe they were perceived as a threat to Caesar. They were without a doubt guilty. And yet, God's pleased in this scripture to save one of these men.

Did the thief, the penitent thief, did he learn something while he was hanging on that cross that he didn't already know? Did he see something in the physical man of Jesus Christ hanging there next to him that he hadn't noticed before? Did he experience something that changed his mind?

Of course not. Faith doesn't see with the eyes. I wondered how he came to know the truth while he hung there dying. Was it the gravity of knowing that he didn't have too much time left? Of course not. Again, he's not saving himself by looking at what's in his life, the circumstances of his life.

No man has ever come to know God by looking inward, but scripture does document the precise time when something changed in this man's heart. Let's look at what's recorded. You'll have to turn back to Luke there, chapter 23. Up a few verses. Look at verse 34. Then said Jesus, Father, Forgive them, for they know not what they do. I don't know who them is. I don't know who that includes.

Before I believed on Christ, I thought Christ was commenting just on the ignorance of the men who were there putting him to death. Since I've believed, I always understood them to be all of God's elect, but Maybe them is this thief in Barabbas. Maybe it includes others who were there that day, who maybe saw the truth in Jesus Christ there physically, or there in person. I don't know who is included in them, but I know one man who was.

That thief that was just to the side of him. That man was prayed for by the Lord Jesus Christ. He prayed this short prayer to the Father. And can Jesus pray a prayer and it not be heard by the Father? I think not. God prayed this prayer and it was heard and it was answered. He didn't hear a gospel sermon while he was sitting there on the cross. He saw nothing in this bleeding, you know, mess of a man that was sitting next to him.

The Lord worked a work of grace and gave him a new heart by praying to his father, Lord forgive them. And he was included in that. Then and only then was the change of heart made and he confessed Christ. because there are only two types of men on earth, and they're both pictured right here in this story. You have two men hanging on a cross, one on the left, one on the right, the believer and the unbeliever.

The man who God, excuse me, prayed for, and the man that God left alone, the man who saw his need, and the man who was blinded by his pride, the man who feared God, and the man who feared other men. Turn with me, please, back to Psalms. Let's look at the 111th Psalm. Verse seven.

The works of his hands are verity and judgment. All his commandments are sure. They stand fast forever and ever and are done in truth and uprightness. He sent redemption unto his people. He hath commanded his covenant forever. Holy and reverend is his name. The fear of the Lord is the beginning of wisdom a good understanding have all they that do his commandments. His praise endureth forever." This psalm is describing the works of God's hands as just. They are done in truth and upright judgment. And God's justice is why we ought to fear him. He would be right to send each and every one of us to hell. He would be right to send me to hell. The first thief doesn't fear God. In fact, he fears the men, or man, much more.

Let's go back to our text, Luke 23, verse 35. And the people stood beholding And the rulers also with them derided him, saying, he saved others, let him save himself. If he be the Christ, the chosen of God. And the soldiers also mocked him, coming to him and offering him vinegar and saying, if thou be the king of the Jews, save thyself. And a superscription also was written over him in letters of Greek and Latin and Hebrew. This is the king of the Jews. And one of the malefactors, which were hanged, railed on him saying, if thou be the Christ, save thyself and us.

These people are mocking Christ. There's powerful people there mocking Christ. There are soldiers there mocking Christ and saying, you know, you say you've saved others, save yourself. It's then and only then that this unconverted thief joins in and says the same thing. He can't even think of anything really original to say. He just repeats what they've been saying to him, or what they've been saying to Christ. If thou be the Christ, save thyself and us. He's sitting there dying on a cross, appealing to the sensibilities of these men who have put him on a cross. He cares more about their approval than he does the approval of God. He fears man more than he fears God. This is when the converted thief speaks up and says, don't you fear God?

There was a difference between those who mocked Christ from all around him and that thief that mocked Christ. There was a difference. All the people around him were coming from a place of moral superiority. They felt like they were better because They weren't hanging on a cross.

The thief is sitting there, nailed, guilty. Everybody knows he's guilty, and he's joining in with them. The converted thief says to him, don't you fear God? He's kind of saying to him, well, ain't that the pot calling the kettle black? hanging there nearing death. This thief should have been stripped of his pride, but instead it emboldens him. He's a hypocrite. In contrast, the penitent thief sees that Roman justice is just a foretaste of divine justice. This is where we see his fear of the Lord. He sees that his death is warranted. He says, thou art found in the same condemnation. He's speaking to his co-conspirator here. He says, we're found in the same condemnation, but we indeed justly. This is just the rewards of our deeds. And from his profession, we understand that he now has some understanding that spiritually his soul is deserving of eternal death.

But I love his question to the other thief, don't you fear God? He doesn't ask, do you fear death? Do you fear hell? He sees the person. And he says, Lord, remember me when thou comest into thy kingdom. That word remember doesn't simply mean to recall. He's not asking God not to forget about him. It means he's seeking the Lord to intervene faithfully. The Lord Jesus prayed for this man and immediately we see his change of heart. Christ prayed for him. His heart was changed. And he began to feel the Lord. And from that fear, he begins speaking some wisdom. The fear of the Lord is the beginning of wisdom.

He says, does not thou fear God, seeing thou art in the same condemnation? And we indeed justly, for we receive the due rewards of our deeds. We're getting exactly what we deserve. This is what our deeds have earned us. He takes sides with God against himself. Don't you know that if God judged me for the best thing that I ever did, he'd be right to send me to hell for it? That's true for you too.

God cannot overlook our sin. Flip to Exodus 34. verses six and seven. And the Lord passed by before him and proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty. visiting the iniquity of the fathers upon the children and upon the children's children unto the third and fourth generations. God can't overlook sin.

And this thief knew, I'm guilty and I'm getting exactly what I deserve. But God gave the man faith. And for the first time in his life, he could see clearly. Again, he didn't see anything physical in the person of Jesus Christ. It wasn't a physical sight. What he saw was that he was hell bound, moments away from standing in front of the judgment of God, a holy God. He sees God's justice and then what does he do?

He acknowledges the justice and he takes sides with God against himself. Then he asked for mercy. And that's, the order it always happens in. The order matters. He sees God's justice, and then he asks for mercy. Well, he says, remember me when thou comest into thy kingdom. Lord, he addresses him and sees who he is for the first time. He's no longer just a man hanging on a cross, This is the Lord and Savior. He knows who this person is now. Remember me. It's a very simple request. Intervene according to your faithfulness. Faithfulness to who? According to the covenant that was made between Father and Son. God the Father and God the Son. When thou comest.

He knew Christ would conquer the grave. into that kingdom, he knew it was going to be successful. Everything that he needed to know about the Lord Jesus Christ, somehow this man all of a sudden knows, because Jesus prayed for him. I mean, can you imagine how ridiculous that must have seemed? One dying man, saying to another dying man, I believe you're going to walk back into your kingdom. In front of all these men of status, all these Romans that were, you know, as far as the earth goes, they were powerful men. They had authority. What faith God gave this man in his dying moments. Christ the man is moments away from dying on this cross and the man somehow believes that he's going to establish his kingdom.

The disciples didn't even really understand this. When Jesus was resurrected, Thomas didn't believe that he had actually been resurrected. After the resurrection, later on, the disciples ask in Acts 1 verse 6, when they therefore were come together, they asked of him saying, Lord, Wilt thou at this time restore again the kingdom to Israel?

They still think he's talking about an earthly kingdom. All of his work is done and they still think he's talking about an earthly kingdom. But the thief understood and believed something beyond this. I don't know how fully he grasped it, but he knew something beyond what those disciples knew. So he sees God's justice and then he begs for God's mercy. This is proof of his regeneration. He was given a new nature and only by this new nature can a man love both God's mercy and his justice. Justice is getting what you deserve.

Mercy is not getting what you deserve. They're mutually exclusive. They can't go together. With men, The scripture says, this is impossible, but with God, all things are possible. Plenty of people want God's mercy, but when his justice is aimed at you, your old nature cannot, does not, and will not love it.

Consider the difference in what is said by these two thieves. One says, save thyself and us. Just a quick note here, what he really means is, get me off this cross. Save thyself and us. He's only concerned with getting God's mercy. While the second thief says, no, this is the reward for my deeds. I've earned this. Yet, Lord, remember me. You see the difference there?

Man in his natural state cannot love both God's mercy and justice. Your religious friends may say that they love God's mercy, but they don't love his justice. They don't believe that they actually deserve hell. They don't believe that he would be right to send them to hell. They believe that some of their deeds are commendable in God's eyes. They believe some of them have some merit to earn their way into heaven.

The unconverted thief asked Jesus mockingly for his mercy, but he didn't love the justice that he was receiving in that moment. And we see this in the Bible as well. In Genesis, Cain says, my punishment is greater than I can bear. But he doesn't acknowledge that it was his hands that brought this man-made sacrifice to God.

In Exodus, Pharaoh begs Moses to entreat the Lord to stop the plagues. And he says, entreat the Lord that he stops these plagues and then I'll let your people go. So what happens? Moses goes to the Lord and the plague is stopped. And Pharaoh goes right on doing what he had been doing the whole time. He never repents. He rebels again. He hates the judgment and seeks only the mercy.

Turn to Revelation 16. I'm going to skip around a little bit in this chapter, but let's start in verse 1, Revelation 16. And I heard a great voice out of the temple saying to the seven angels, go your ways and pour out the vials of wrath of God upon the earth. Verse five.

And I heard the angel of the water say, thou art righteous, O Lord, which art and was and shalt be, because thou hast judged thus. For they have shed the blood of the saints and prophets, and now has given them blood to drink, for they are worthy. And the fourth angel poured out his vial upon the sun, and power was given unto him to scorch men with fire. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues.

And they repented not to give him glory. And I heard another out of the altar say, even so, Lord God Almighty, true and righteous are thy judgments. Skip to verse 11. And blasphemed the God of heaven because their pains and their sores and repented not of their deeds. These souls wanted mercy for their pain in this moment of judgment, this scorching heat, but they never saw any reason to repent.

They didn't love his justice. On the other hand, just like the kids in that classroom from the story, men who love justice believe that they aren't guilty. They don't have a need for mercy. They believe that they have a moral high ground, and that's their advantage over other men. The sick have no need for a physician, right? So they don't love his mercy, in fact, They hate it because it's reserved for others less deserving than themselves.

We see this in the Bible as well. The brother of the prodigal son. His son went off and lived, his brother went off and lived this life of riotous living and he comes back and the father throws him a feast, a party. And he says, I've been here working all this time and I don't get a feast.

Joseph's brothers didn't love the mercy that was shown to Joseph. Jonah didn't love the mercy that was shown to Nineveh. The laborers in the vineyard, I spoke on that. Those laborers who worked all day in the heat, and they got the same reward as the laborers worked just an hour at the end of the day, they didn't love mercy. Even the disciples towards the Syrophoenician woman asked Jesus to send her away because they perceived that her need of mercy was some sort of inconvenience. They thought that they were better than her. A sense of moral superiority gives us the illusion of somehow being immune to God's justice and therefore elevating justice above his mercy. But by God's grace, when he gives a man a new nature, he makes them love both attributes of God. The believer's understanding and love of God's mercy and justice is a difference that the Lord puts in his children. We see God's justice.

He must punish sin. We love his justice. We love his law. even though His justice and judgment and His law would destroy us. We love it because it means that when God looked upon His only begotten Son and found sin, He had to punish it. That was our sin. And we hear of His mercy. We love His mercy, too, because without it, we'd be left to face His justice alone. Instead, we have a sacrifice. We have a lamb without blemish, a sin atoning sacrifice. We can't face his justice, nor can we escape it.

So we love his mercy too. When the Lord makes known to one of his children the perfectness of his justice, they begin to have a true fear of God. That's a good thing. Then they see for the first time what they're accused of and what is the reward for their deeds. And in that moment, we can say with this thief, we indeed justly and have no choice but to become a mercy beggar. Amen. Thank you, Adam. What a blessing. We have been greatly blessed today to hear two clear messages of Christ. I'm so very thankful.

And I was thinking as you were preaching, Adam, that what our Lord said, or what the scripture says about Christ on the cross, that His visage was so marred that He was no man. In other words, if you looked at Him physically speaking, you couldn't tell He was even human anymore. He was so plumbled. And yet that thief believed that He was God. There was nothing in his experience, there was nothing in his circumstances that would have convinced him that this man was God. But he believed what he heard him say.

Now the application of that for us is that oftentimes the things in our circumstances, the things in our feelings, the things in our thoughts are contrary. to everything that's true. We cannot rely upon those things. Faith comes by hearing and hearing comes by the Word of God. We've got the scriptures and we have heard the scriptures today.

And I am so very, very thankful. May the Lord be pleased to give us faith. Bonnie Terrell is here with us today and we're so thankful for that. Joe has been such a blessing to this congregation over the years and It's good to have Bonnie and her family with us today. So Tom, you come close service with 127 in the hardback terminal. of sorrows.

What a name for the Son of God who came. Ruined sinners to reclaim. Hallelujah! What a Savior! In my place condemned he stood, Sealed my pardon with his blood. Hallelujah! What a Savior! Guilty, vile, and helpless we, spotless Lamb of God was He. Full atonement can it be. Hallelujah, what a Savior. was he to die it is finished was his cry now in heaven exalted high hallelujah what a Savior Then He comes, our glorious King, All His ransomed home to bring. Then anew this song we'll sing, Hallelujah, what a Savior!

We Indeed Justly

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