Saving Others; Luke 23:35-43

 

The first Sunday in Lent in just two weeks away.  Generally, the first Sunday in Lent is recognized as “Temptation of the Lord Sunday.”  It’s a story we all know well, and yes, we will hear it again, but even now, I want to remind you that two of the 3 named temptations that Jesus faced from the devil were ones in which He was tempted to save Himself—turning stones into bread, and throwing Himself off the Temple, in which case, it would be the angels that would come to His aid.  The devil, for all three temptations, started out by challenging Jesus’ identity, “If you are the Son of God” or “Since you are the Son of God.”  Here at the end of His earthly life, Jesus faces one last temptation to save Himself.  Those daring Him to do so, use similar, devilish words, “If this is the Christ of God, the Chosen One,” “If you are the Messiah,” “If you are the King of the Jews,” then save yourself!  But Jesus’s mission was always, “I have come to seek and to save the lost.”  Jesus’s mission was saving others. 

            The challenge for Jesus to save Himself was all done in a mocking, critical way.  The first ones to start it were the “rulers”—that is the Jewish religious rulers.  They start their railings by saying, “He saved others.”  Note that even though they are jeering and once again trying to rile up the bystanders who came to watch the crucifixion, they admit a truth:  Jesus saved others.  No longer are they denying what they had seen and heard—Jesus healed the sick, raised the dead, and forgave sins.  For their mocking and challenge to make sense, they have to admit that Jesus did and can save!  Even so, they do not want to admit that He is the Messiah.  As they mock Jesus, they are fulfilling prophetic words found in the Apocrypha.  I would like to read to you from the Wisdom of Solomon.  This is from the King James version.  Yes, the early King James Bibles contained the apocrypha.  There are people who try to say that the apocryphal books are not quoted in the New Testament, but I think that’s because they haven’t read them. Jesus quotes from the book of Sirach, also called Ecclesiasticus, many times.  Other passages, like this one I’m about to read are alluded to.  This is from Wisdom 2:1 and then picking up in verse 10 to the end of the chapter.  I found more in later chapters of this book as well.  But listen and see if you can picture the religious rulers at the foot of the cross.  

For the ungodly said, reasoning with themselves, but not aright, Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave.

2

10Let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient gray hairs of the aged.

11Let our strength be the law of justice: for that which is feeble is found to be nothing worth.

12Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.

13He professeth to have the knowledge of God: and he calleth himself the child of the Lord.

14He was made to reprove our thoughts.

15He is grievous unto us even to behold: for his life is not like other men's, his ways are of another fashion.

16We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness: he pronounceth the end of the just to be blessed, and maketh his boast that God is his father.

17Let us see if his words be true: and let us prove what shall happen in the end of him.

18For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies.

19Let us examine him with despitefulness and torture, that we may know his meekness, and prove his patience.

20Let us condemn him with a shameful death: for by his own saying he shall be respected.

21Such things they did imagine, and were deceived: for their own wickedness hath blinded them.

22As for the mysteries of God, they knew them not: neither hoped they for the wages of righteousness, nor discerned a reward for blameless souls.

23For God created man to be immortal, and made him to be an image of his own eternity.

24Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.

            The second group to mock Jesus is the Roman soldiers.  The Roman soldiers pick up the taunt for Jesus to come down from the cross.  Instead of saying, “If you are the Christ, the Chosen One, the Messiah,” terms which held little to know meaning for them, they pick up on the title, “King of the Jews.”  “If you are the King of the Jews, save Yourself.”  They can see the sign Pilate has had written and placed on the cross.  The sign was written in 3 languages so that everyone who was literate could read and understand these words, Hebrew, Latin, and Greek.  The longest version of the sign is recorded in the gospel of John, “Jesus of Nazareth, The King of the Jews.”  If all this was on there, then the sign would have been of significant size.  In his commentary on Luke, Craig Evans points out that these words are probably the only words about Jesus written in His lifetime.  The disciples wouldn’t have written the gospels until after Pentecost.  The earliest gospel manuscript dates to around 52 AD.  Paul wrote about Jesus earlier than the disciples did!  We can date Galatians to 49 AD.  This title for Jesus, written above His wounded head, though incomplete, was nonetheless true.  He was and still is King of the Jews.  Pilate wanted to believe in Jesus.  He refused to write what the Jewish leaders wanted him to write, which was, “He says He is the King of the Jews.”  And yet, Pilate could not embrace the truth even as he knew and professed Jesus’s innocence.  Jesus wasn’t just King of the Jews.  He was King of the Roman soldiers as well, and He didn’t come off the cross so that they too might be saved. 

            Even the criminals on the crosses on either side of Jesus joined in the mocking and challenging Jesus to come off the cross.  Matthew’s gospel tells us both were involved.  These men would have known nothing about Jesus, and still they jeered and cried out for Jesus to save Himself.  But they add something extra—“Save yourself, and us.”  Perhaps they were really hoping that Jesus would prove Himself and take them all off their crosses, and yet they didn’t really believe He could do it.  Would they have changed if He had?  I don’t think so.  I can imagine them getting freed and then booking it just as hard as they could.  Maybe the one would have, like the one leper out of the 10 that returned to Jesus to give thanks, still have turned to Him in worship and thanks.  That’s not what happened.  However, even though Jesus doesn’t take Himself and them off their crosses, one of the thieves is saved.  At some point one of the criminals changed his mind.  He stopped mocking and called across to the other one saying, “Don’t you even fear God, since you are under the same condemnation?  And we indeed justly, for we are receiving what we deserve for our deeds.”  As death approaches, the reality of what he has done sets in.  He is about to meet his maker.  This is not the time to joke around, but to prepare for eternal judgment.  Some people try to say that the thief was saved without repentance.  No, he doesn’t ask Jesus to forgive him, but he DOES confess his sin before God.  He acknowledges that he has committed crimes which deserve the death penalty and he confesses referential fear of God before God.  And then He looks to the One who can really save Him.  He goes on to say to the other criminal, “But this man has done nothing wrong.”  Somehow, he discerned Jesus’s innocence.  Perhaps it was hearing Jesus pray, “Father, forgive them, for they do not know what they are doing.”  The words above the cross that Jesus is a King hit him in a new way.  The Holy Spirit is at work.  He turns to Jesus and says, “Jesus, remember me when You come into Your Kingdom.”  Because Jesus didn’t save Himself, He could save the man hanging next to Him.  Jesus replies, “Truly, I say to you today, you shall be with Me in Paradise.”  Paradise was a mythological walled garden.  Jesus uses language this man can understand.  It is a return to the Garden of Eden.  This walled garden of Paradise is the garden of the King.  To be invited in, was a huge honor.  To be with Jesus in Paradise means being a companion of the King in a safe place of peace and beauty!  How much better than simply coming off the cross! This man has eternal life!  Peace and fellowship with God forever where no evil exists and no harm can be done by him or to him. 

            Three different groups of people challenged Jesus to save Himself and to come off the cross, but Jesus didn’t come to save Himself.  Could Jesus have come down off the cross?  Of course.  Could He have healed His own wounds like Wolverine in X-Men?  I’m sure.  But that was not His purpose.  Jesus came to save others.  If He had come off the cross, even if He had gotten the other two men down off their crosses, Jesus wouldn’t have saved anyone but Himself.  The criminals would have died some other way, even if was at the end of a long life, but they would have still faced judgment and eternal condemnation.  The repentant thief wouldn’t have had the promise of paradise with Jesus.  Jesus didn’t get off the cross because He was in the business of saving others.  He died to save all who believe from the second death.  He died to give us eternal life.  He died that the world might be saved.  He died that those who lived thousands of years before Him and thousands of years after Him might be saved.  Jesus died that you might be saved. 

"Father, Forgive Them"; Luke 23:32-34

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Carrying Christ's Cross; Luke 23:26, Mark 15:21, Acts 13:1-3, Romans 16:13

 

    Jesus said, “If anyone would come after Me, let him deny himself, take up his cross daily, and follow Me.”  We all have a cross we are called to bear—to die to self.  When we suffer, we know that God is with us in our suffering.  In Isaiah 41, God promises us that when we pass through the water or the fire, He is with us “for I am the Lord your God, the Holy One of Israel, your Savior.”   God commands, “Do not fear.”  In the New Testament, we hear again and again how Jesus has compassion on the people and is compassionate toward us.  The word compassion literally means “to suffer with.”  Because Christ is fully human and suffered so much Himself, He can identify with us in our sufferings, so that when we suffer, Jesus suffers with us. But we are also called to carry Christ’s cross.  We participate with Him in His sufferings.

            Today we look at Simon of Cyrene, the man who literally helped Christ carry His cross.  Simon was pulled from the crowd by the Roman soldiers and compelled to help Jesus carry His cross.  Jesus was too weak to carry His own cross.  He was bruised and battered and had already lost a lot of blood.  He had been up all night.  Jesus was physically incapable of carrying His own cross.  Without Simon’s help, He may have died prior to being crucified, but that wasn’t God’s plan for Jesus.  As Simon carried the cross with Jesus, he would’ve gotten Jesus’s blood on him.  He would have seen the pain in Jesus’s face and the wounds in His flesh.  In his small, but crucial way, Simon participated in the sufferings of Christ.  I don’t think he slinked away in the crowd when they got Golgotha.  I think he would’ve continued to watch the Man on the cross. 

            When we suffer, we are carrying Christ’s cross.  Peter tells us in I Peter 4:12-13, “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed.”  Suffering should dive us to keep looking at Jesus.  In the letter to the Colossians, Paul tells us that our suffering is a continuation of Christ’s suffering, not necessarily for our own sake, but on behalf of the Church. Colossians 1:24 “Now I rejoice in what I am suffering for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church.”  When we see our suffering as Christ’s suffering, instead of asking, “Why me?”, we might ask, “Why not me?”.  I’ve seen people who have endured what seems to be more than their fair share of suffering, and I wonder why my life is so easy in comparison.  I had a man in one of the churches I served who knew the Bible very well.  He had large chunks memorized.  He knew how much the Bible talks about suffering and not being surprised when it occurs, but rather that we should expect it.  He confessed that he felt he hadn’t had to suffer much in his life.  He wasn’t particularly wealthy, but he had plenty because he lived simply and frugally.  He lived John Wesley’s words, “Make all you can, save all you can, give all you can.”  He was incredibly generous.  He took Jesus’s words literally about taking the homeless into your home, something he did at least 4 different times.  But as he was nearing the end of his life, he realized that his life had been relatively easy, and it caused some discomfort in him.  Now I don’t know that he prayed to suffer, but God definitely took his discomfort away.  In his final 5 years, he saw one of his sons die from cancer.  He lost his mobility and eventually lost both legs to lack of circulation, but he never acted like he was miserable in suffering.  He embraced it, and he joyfully embraced when it came his time to die and meet Jesus face to face.  I don’t think we have to pray for suffering to enter our lives, although I have heard of people doing that.  Then there are the ascetics who caused themselves suffering to identify more with Christ.  Rather, we shouldn’t be surprised at suffering when it comes, and when it does come, if we think about our sufferings as Christ’s sufferings, we can better endure it, and even know that there is meaning in our suffering. 

We don’t know if Simon knew much about Jesus at all.  He was a pilgrim to Jerusalem, coming for the Passover feast.  He was from Cyrene, a city in northern Libya, less than 6 miles from the Mediterranean Sea.  He was a Jew.  He could’ve come from a family that had been part of an exiled group long ago, but if we think Simon is the same as Simeon Niger from the book of Acts, which many scholars do, then he would have been a convert to Judaism, part of a long-standing Jewish community in that city.  His dark skin may have been a factor in the soldiers pulling him from the crowd as he would have stood out.  He was the father of two sons—Alexander and Rufus. 

            Why do scholars think Simon of Cyrene is Simeon Niger?  Simon and Simeon are the same name—one is Greek and the other Hebrew.  It’s no different than Joe/Joseph, Jim/James, Dot/Dorothy, Jen/Jennifer.  One reason is that Lucius of Cyrene is also named in Acts 13.  Both men were from the same city.  They had probably been part of the same synagogue, but now they are in Antioch.  Simeon obviously is dark-skinned and perhaps Lucius was not.  Along with Barnabas, and Manaen, who grew up in a completely different environment with Herod the tetrarch and Saul, whom Barnabas had brought to Antioch were the prophets and teachers of the church.  If we go back to Acts 11 we find more proof that Simeon is Simon of Cyrene.  After Stephen was martyred, persecution against Christians in Jerusalem began to be more intense.  In verse 19 we read that believers went to Phoenicia, Cyprus, and Antioch.  Verse 20: “But there were some of them, men of Cyprus, and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus.”  In other words, these Jewish background believers who had been in Jerusalem, but who were originally from Cyprus, and Cyrene went to Antioch and started the church there.  The Jerusalem church sent Barnabas to check it out.  He did, and he rejoiced at the thriving community in Christ he found there, so he went to Tarsus, and got Saul, who had now become a believer and who had already spent 3 years in the desert being taught by Jesus, and took him to Antioch.  They spent a year meeting and teaching with the community at Antioch, and in verse 26, we read that “the disciples were first called Christians at Antioch.”  At the end of the year, the Antioch Church took up an offering for the church in Jerusalem because there was a famine in Judea. 

They returned to Antioch with John Mark.  Mark is the one who tells us in his gospel that Simon is the father of Rufus and Alexander.  He would have met Simeon Niger in Antioch, so again, more evidence that this is the same person.  Paul also knows this family well, so when he sends greetings to Rufus and his mother, who by the time Paul writes Romans, they are in Rome, it is likely that this is now Rufus, Simon’s son, who is grown.  Paul writes Romans around 57 AD, 11 years after starting his first missionary journey.  Somehow Rufus and his mom had already gone to Rome, carrying on in the missionary tradition of Simon.  Perhaps, he himself had gone, but had died by the time Romans is written.  We don’t know what happened to Alexander.  The only Alexander mentioned is one in Ephesus, a coppersmith, who did Paul wrong, and also was a false teacher.  Hopefully, this is not the other son of Simon! 

            After Paul and Barnabas return to Antioch with John Mark, the church leaders including Simon of Cyrene, discern through the Holy Spirit that Paul and Barnabas should be set apart for missionary work. 

            We can see that Simon’s life was radically changed from his carrying Christ’s cross.  By the time we get to Acts 13, it is 13-16 years after the crucifixion of Jesus.  Simon chose not to return to Cyrene after that Passover feast.  He may have been one of the 500 in the crowd to whom Jesus appeared after He was raised from the dead.  Obviously, Simon had embraced the resurrection.  He was probably a witness at Pentecost and may have been filled with the Holy Spirit himself.  He obviously had at some point.  He was compelled to take the gospel to a different place when persecution came.  Instead of going back home, he went north to Antioch taking the gospel with him.  Simon’s suffering with Christ gave him a missionary zeal to share the gospel.  It caused him to dive deep into God’s word.  It was something that gave him a starting platform to tell others about Jesus. 

            When we carry the cross of Christ, we are changed as well.  It is in knowing that our suffering is Christ’s suffering that we can better understand the power of the resurrection.  This is what Paul says in Philippians 3:10-11.  “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, ¹¹ and so, somehow, attaining to the resurrection from the dead.”  Paul had suffered so much, and yet he was still pressing into knowing Christ in both his death and resurrection.  Sometimes it is the suffering itself that changes us and makes us more effective witnesses for Christ.  In II Corinthians 1:3-5, Paul writes, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. For as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too.”  Maybe you have had this experience where coming through a major trial or tribulation, you say, “I wouldn’t want to go through that ever again, but if I had to do my life over, I wouldn’t change that because without that experience, I wouldn’t be who I today.  Because I went through X, I can help people who are struggling with the same thing or similar thing.  I can share how God brought me through that, and how God is faithful and never gives up on us.”  Our sufferings can give us the same zeal to tell others about Christ.  We can even be witnesses in the midst of suffering by the way we offer our sufferings in solidarity with Christ, by not becoming bitter or vengeful or blaming God even in the midst of pain and grief. 

            Finally, when join our cross to Christ’s we can look forward to the same joy that Christ had which is our eternal life with Him in the new heavens and new earth.  The writer of Hebrews puts it this way in Hebrews 13:12-14, “And so Jesus also suffered outside the city gate to make the people holy through his own blood. ¹³ Let us, then, go to him outside the camp, bearing the disgrace he bore. ¹⁴ For here we do not have an enduring city, but we are looking for the city that is to come.”  We don’t get to choose what cross we bear.  We may be compelled to carry the cross, like Simon was, but whatever our cross, we can know that Christ is with us in our suffering, and we are with Him in His.  Jesus didn’t bear the cross alone, and neither do we.  We can offer our suffering up to God.  In carrying our cross, which is really Christ’s cross, we become more like Him.