Every Last Word

Mark: Have you ever done something really, really bad to someone, and then amazingly they forgave you? What if it was the worst sin possible? Would you still expect to be forgiven? Well, you know, Jesus forgave those who crucified him. As we prepare to look at this amazing forgiveness, let's turn in our Bibles now to the Gospel of Luke.

Welcome to Every Last Word, a radio and internet program with Dr. Philip Ryken, teaching the whole Bible to change your whole life. Today's message shows us how great God's forgiveness is. It even cost God's only Son his life. Keep listening as we continue our series in the Gospel of Luke.

Phil, in Jesus' prayer for forgiveness for those who nailed him to the cross, he never specified exactly who he was praying for. So, who do you think Jesus was praying for?

Dr. Philip Ryken: Well, it's a little open-ended, isn't it, Mark? Father, forgive them. Who is included in that pronoun? Certainly the soldiers that were there crucifying Jesus. But I think Jesus really is showing us the heart of God and his forgiveness for sinners generally. I think it was Charles Spurgeon who said, "You know, I see that pronoun 'them,' and I think there's room enough there for me." I think that's how we should look at it. When Jesus says, "Father, forgive them," we too are included as we put our trust in Jesus.

Mark: Well, Jesus prayed for those who were his enemies, those who were about to murder him. Whom are we called to pray for?

Dr. Philip Ryken: Mark, really for everyone, including our enemies. It may be that many of us never have to face the possibility that someone's trying to murder us and have to show forgiveness in that situation. Although there may well be somebody listening to the program today, Mark, who's gone through that kind of trial. Maybe somebody in their own family has been killed.

But in any case, whatever the crime is, whatever the opposition, whatever the difficulty, or whatever an enemy has done, we see the example of Jesus on the cross and we recognize that we too are called to forgive our enemies. And that's something we can only ever do, Mark, by the grace of Jesus himself.

Mark: All right, thank you, Phil. Let's turn in our Bibles now to Luke chapter 23, verses 32 through 38, as together we listen to Dr. Ryken.

Dr. Philip Ryken: A couple of weeks ago, my son Josh and I went out cruising the streets of Center City looking for Josh's little brother Jack. Jack had gone to the park with a family of friends, and we needed to pick him up. We knew he was probably somewhere between the park and our house, but there are a lot of streets and alleys in that mile of city.

So we were driving around and we would look down each street or alley, hoping to get a glimpse somewhere of Jack. Then suddenly we saw him, a couple of blocks away, just for an instant before he disappeared behind a building. And we both said, "That's Jack. There he is."

We probably couldn't have told you why we knew it was him. It was just the briefest little glimpse. Maybe the flash of the color of his shirt perhaps. Josh thought maybe it was his skippy-skippy walk that gave him away. When you've known someone all his life and you suddenly see him, you recognize who it is. Malcolm Gladwell has described this phenomenon in a book called Blink: Thinking Without Thinking. That book is about the first few seconds of looking at something, that decisive glance that knows something in an instant.

Now, our snap judgments are not always correct, of course, and Gladwell knows this. But many times, our first instinct gives us the right answer. Everything comes together. We have a flash of instantaneous insight. We see it in a blink. There are many occasions like that in the Gospel of Luke, aren't there? Times when people instantly know that Jesus is the Christ.

I think, for example, of old Simeon waiting at the temple for the consolation of Israel, and then he sees this couple bringing their newborn child for his purification. In an instant, Simeon knows who it is. He knows that here is the light that God has given for the nations. I think of John the Baptist baptizing Jesus, and he sees the dove come down from heaven. It's the Holy Spirit. He hears the voice of the Father. It all comes together. John knows that here is the Christ of God.

Or think of Peter. Jesus is speaking to his disciples. He's asking them, "Now, who do people think that I am?" And it all comes together for Peter. He says as he has never said before, "You are the Christ of God." It happens again and again in the gospel. When it happened to Zacchaeus, he was so startled he almost fell out of the tree. But there it was. He could see it in a blink: the salvation of Israel, salvation coming to his own house.

As we read through this Gospel of Knowing for Sure, Luke is hoping that we ourselves will have that moment of insight, that we will hear the sermon of Jesus, for example, his very first sermon, and know that he is the Savior who came to bring good news. Or we will see that man standing in the boat, stilling the waves, and we will know that here is the God who has power over the wind and the waves. Oh, it could happen to you almost anywhere in this gospel. It happens again and again. Luke is showing us who Jesus is.

But maybe, just perhaps, you still haven't seen exactly who Jesus is or what he has come to do. Well, if that is the case, then you can take a careful look at what happens here at Luke 23 when we actually come to the point where Jesus is crucified. Let me encourage you to turn there in the Bible, Luke chapter 23, beginning at verse 32. Maybe you are still wondering about Jesus. You have not yet come to the point in believing in him as the Christ who has the power to forgive your sins.

Here, Luke can help us because in telling this story of the cross, he uses many precise details that help identify Jesus and explain his work. I simply want to list a number of them before coming back to speak more specifically about what I think is the clearest indication of who Jesus is of all. But notice how Luke begins in verse 32, showing us the saving Christ numbered with transgressors. Two others who were criminals were led away to be put to death with him. And when they came to the place that is called The Skull, there they crucified him and the criminals, one on his right and one on his left.

Now, this important detail confirms an ancient prophecy because Isaiah had promised that when the suffering Christ poured out his soul unto death, he would be numbered with the transgressors. That's Isaiah chapter 53, verse 12. It's a way of saying that Jesus would be counted as a criminal, that he would be reckoned by the law to be a lawbreaker. Now, of course, Jesus was not actually a criminal at all. In fact, this was very clear in the course of his trial. Luke showed us this very clearly and explicitly, the innocence of Jesus Christ.

Nevertheless, he was crucified as a criminal among criminals, between two men who really did deserve to die. And when the soldiers executed Jesus in this way, they were unwittingly fulfilling the words of the prophet. I mean, what clearer way to number Jesus with the transgressors than to hang him in the company of thieves? You see, here is a fact that can help us understand who Jesus is. We can have that blink of insight and see his true identity because it's showing us the meaning of the cross.

We see this innocent man dying between two transgressors, and we know that although he is not a sinner himself, he is nevertheless dying in the place of sinners. And with the blink of faith, we should also see that he is dying in our place, that we are among the sinners for whom Jesus died. Luke is also helping us see Jesus in the very fact that he was crucified. "They crucified him," the Gospel says in verse 33.

And Luke, though he was a doctor, does not dwell on the horrific suffering this entailed. It's a very matter-of-fact expression here, referring to the most cruel form of torture, the most agonizing and disgraceful form of public execution probably ever devised. It was as painful for Jesus as it would have been for anyone when he was nailed to this rough piece of wood with these heavy spikes through hands and feet.

And this, too, is the fulfillment of an ancient prophecy. For David said in one of his most Messianic psalms, "They have pierced my hands and feet." That's Psalm 22 at verse 16. It means that when Jesus died this painful and shameful death of the cross, he died in the way that it was prophesied that the Savior would die. And furthermore, according to the prophets, he did this for us. That's what Isaiah said in that same prophecy I quoted earlier: "He was wounded for our transgressions."

At the cross, we see the wounded Savior dying for sinners. Blink again, and the Gospel shows you this saving Christ in the way that people gambled for his clothing. Luke is faithful to report this detail as well: "They cast lots to divide his garments." That's verse 34. I suppose it has always been the executioner's prerogative to claim the victim's last possessions. And in this case, the soldiers decided to throw dice for his clothing. It was winner take all. This, too, was prophesied in David's psalm: "They divide my garments among them; for my clothing, they cast lots."

You see, if you look at Jesus on the cross, you will see this man who fulfills these prophecies. And here you see him dying poor and naked while his enemies gamble for the last thing that he owned on earth. And if you see that with the blink of faith, you will see that he did this for you, dying the way that the Savior of sinners was called to die. Corrie ten Boom wrote about this particular fact of the crucifixion in her wonderful book, The Hiding Place. That remarkable account of the experiences that she and her sister Betsy had in a Nazi concentration camp.

Corrie describes the humiliation of their weekly Friday medical examination when all of the prisoners would be lined up without a stitch of clothing, unable to even cover themselves in any way. Ashamed by the scrutiny to which they were subjected, she writes about the terrible humiliation of those days. She says it was on one of these mornings while we were waiting, shivering in the corridor, that yet another page in the Bible leapt into life for me. He hung naked on the cross.

I had not known. I had not thought. The paintings, the crucifixes, showed at least a scrap of cloth. But this I suddenly knew was the respect and reverence of the artist. But oh, at the time itself, on that other Friday, there had been no reverence, no more than I saw in the faces around us now. I leaned toward Betsy ahead of me in line, her shoulder blades standing out sharp and thin beneath her blue skin. "Betsy, they took his clothes too." And ahead of me in the line, I heard a little gasp. "Oh, Corrie, and I never thanked him."

I wonder, have you thanked Jesus that when he went to the cross suffering for you, that he did so in this kind of shame, hanging naked before his enemies? And have you ever thanked him for the scorn that he endured from his jeering rivals? Luke shows us this as well, doesn't he? He shows us the saving Christ mocked by enemies. The Gospel says that the people stood by watching, presumably watching the way the people watch in any public spectacle of suffering. Some sympathetic, others indifferent, still others simply curious.

But many of them speaking with cruel mockery. It was true of the priests. We read it in verse 35 that they scoffed at him, saying, "He saved others; let him save himself if he is the Christ of God, his chosen one." These rulers were among Israel's religious leaders. They had been abusing Jesus for a night and a day. They had been trying to get him crucified, and now he was on the cross and he was helpless. And they gave full vent to their fury, mocking Jesus as a helpless Messiah.

Tellingly and very ironically, they admit that Jesus had saved others. How could they deny it? It was indisputable. Everyone knew that Jesus had performed many miracles, as Luke has reported for us in the gospels. And now they demand Jesus to come down from the cross, as if they would believe that miracle any more than they had believed any of the others. And as if the Messiah was even supposed to save himself.

Jesus also was mocked by the soldiers who crucified him. It wasn't just the Jews making fun of him. It was also the Gentiles. In effect, it was the whole human race. Luke tells us that the soldiers also mocked him, coming up and offering sour wine and saying, "If you are the King of the Jews, save yourself." These men not mocking Jesus as a helpless prophet the way that the priests did, but as a failed king. Here was a man without a crowd or a kingdom. How then could he be the king?

But you see, this too was in fulfillment of the ancient prophecies. David had foretold that the Christ would be scorned by mankind, that he would be despised by the people. It's all in Psalm 22. Even the words of their accusation: "He trusts in the Lord; let him deliver him, let him rescue him if he delights in him." The priests and the soldiers used similar expressions at the cross, taunting Jesus for his very person and work. And did you know there was even a prophecy about this sour wine? In one of his other psalms, David wrote, "For my thirst, they gave me sour wine to drink."

And so when we see a crucified man mocked and given bitter wine, we should know that we are seeing the very Savior that God promised to send. Can you see it? Do you have that blink of recognition, that instantaneous moment when it all comes together and you see Jesus for who he is? Well, if not, in case there is still any doubt, did you know that God even put a billboard on the cross to tell you who Jesus is?

You know, there are clues to the identity of Jesus all through this passage. He prays to his Father in verse 34. We'll be coming back to that in a moment. But if he's praying to the Father, we must know that he is the Son. And then there are these titles that the priests are using: that he is the Christ of God, that he is the chosen one. Now, they don't believe a word of that, of course. They're speaking in unbelief, but they are actually putting the identity of Jesus on the agenda for us.

Luke wants us to see that these titles are true, that Jesus is the saving Christ, that he is the chosen one of God. And when the soldiers scornfully call him King of the Jews, this too is the truth. And anyone can see it simply by reading this inscription over his head. As Luke records in verse 38, there was also this inscription over him: "This is the King of the Jews." Now, there is a story behind this sign. When a criminal was executed, it was customary for the governor to give public notice of his crime.

Well, that was a real problem for Pilate, wasn't it? Because Pilate himself had declared in the course of the trial that Jesus was innocent of any crime. He said, "I have found in him no guilt deserving death." What crime, then, can he possibly put on the public notice? In the end, he simply decides to identify Jesus as the King of the Jews. Oh, when the religious leaders saw that, they were apoplectic with rage. Pilate was ruining everything! Somebody needed to get up there on that cross and tear the sign down, or maybe take a paintbrush and change the sign.

Jesus wasn't the King of the Jews; he only said he was the King of the Jews. That's what the religious leaders complained to Pilate. Except, of course, that Jesus really was the King of the Jews. You see, this is the story behind the story behind the sign. This title that Pilate had meant for mischief and his soldiers had used for mockery was the gospel truth: Jesus the Christ is the King of the Jews.

No one should ever accuse God for failing to have a sense of irony, should they? No, really, it is God himself who made sure that this sign was put on the cross, even if it was written in Pilate's handwriting. You see, there's nothing more useful for pointing something out to people than a sign—a clear sign. That's what signs do. They tell you what you need to know. And here is something you need to know: God has put it on the sign that Jesus Christ is the saving king.

And I think this handwriting on the cross is a testimony to the love of God. The sign is there because of the love of the Father for the Son. That even when Jesus was battered and bruised, dying in the guilt of our sin and therefore God-forsaken, the Father God is declaring his kingship. He's making a royal announcement to the world: "This is the King of the Jews. Don't you see?" God is saying with fatherly affection, "My Son is the King."

And the sign is also there because of the love that the Father has for you. He doesn't want you to miss the identity of Jesus. He doesn't want you to miss out on understanding this saving truth. If you're still not sure about Jesus, if you haven't made up your mind whether he is the Savior or not, will you at least look at this sign on the cross and consider his kingship? Because if you see that and understand what it means, you will see who Jesus really is. You will see Jesus the way God intends for you to see him, dying on the cross, offering a royal salvation.

Well, as he tells the true story of the crucifixion, I think Luke gives us every opportunity to see that Jesus is the saving Christ. I mean, the blink of recognition and knowledge and understanding could happen really at any verse in this entire passage. Again and again, Luke is giving us these clues so that we will understand who Jesus is. And if you miss all of the clues, at least you can see the sign that heralds his kingship.

But I wonder if maybe we see Jesus most clearly of all in verse 34, in the first of his seven famous words from the cross: "Father, forgive them, for they know not what they do." And here, if we see the passage as a whole, we can see that we have a royal pardon offered by the King of the Jews, giving us the clearest proof of his divine and saving grace.

Do we not say that to err is human and to forgive is divine? Well, here you have the offering of a divine forgiveness as, in crucified love, the Savior announces the forgiveness that he was dying to give. Now, I think these words seem to have been spoken at the very time the soldiers were nailing Jesus to the cross and then lifting that cross into the ground. It was just then that Jesus prayed forgiveness for his enemies.

Just when the nails were piercing, just when the cross was thrust into the ground. As soon as the blood of the great sacrifice began to flow, J.C. Ryle said, the great High Priest began to intercede. Now, there has been a good deal of discussion about the precise extent of this intercession. I wonder what you think. For whom was Jesus praying? Was his petition limited to these Roman soldiers, or did it extend also to the Jewish priests?

When he said, "Forgive them," was he praying forgiveness only for people who were there when he was crucified, or in some sense for everyone whose sins sent him to the grave? Well, I think we'd have to agree at the very least that Jesus was praying for these soldiers who nailed him to the cross. Oh, it's true, they were only following orders. It may well have been the case that they didn't fully understand that Jesus was the very Son of God.

Nevertheless, they were guilty and therefore in need of forgiveness for this sin, or else they would be damned for it. Ignorance is never an excuse. These men should have known better, as we all should whenever we sin against God. Nevertheless, Jesus has mercy on their relative ignorance and he prays for this sin, at least, to be forgiven. But notice that Jesus does not specify that this prayer is only for soldiers.

And they were not the only ones who were sinning against him. The priests were also there at the cross, those religious leaders who had pressed and persecuted him to the very death. Surely they were included in this petition as well. For they didn't know what they were doing, really, much more than the soldiers did. And certainly they too were in need of the Father's mercy.

And so the Savior prayed for the priests as well as the soldiers. But I think in praying for these Jews and Gentiles, Jesus was showing on the cross how he prays for all of us. Even if he was only praying exclusively for the people who actually crucified him and only for this particular sin, even that would give us the hope of our own forgiveness because it's really showing us the mercy at the heart of Jesus Christ.

If he is willing for the Father to forgive the very men who murdered him, what sinner could possibly be beyond the reach of his mercy? Surely anyone who repents will be saved. Here is a man who had enemies who said, "Crucify!" And yet when they said, "Crucify," he said, "Forgive." Now I ask you, who will that man on the cross not forgive if he is willing to extend such mercy to such enemies? He will forgive even people like us, no matter what we have done.

We should never think we are beyond the reach of the mercy of Jesus Christ. Sometimes people feel that way. They're overwhelmed with a sense of their guilt. They can't get around the particular sin that they have committed, or maybe the sin that they have committed again and again. But here you see the extent of the mercy of Jesus Christ going to the worst sinner, offering the fullest forgiveness without qualification. That's a promise we should claim for ourselves.

And I wonder if this may not be why Jesus left his prayer so open-ended. He wanted everyone who heard these words to know that there was forgiveness available through his cross. Charles Spurgeon had a wonderful way of saying it. He said that he loved this prayer particularly because of the indistinctness of it. Spurgeon said, "Now, that's what I really love about this prayer; it is so indistinct. In other words, Jesus is praying for 'them' without ever saying exactly who 'them' included."

And therefore, although it undoubtedly refers specifically to the men who crucified Jesus, we should not limit its application. Here is a prayer that gives the hope of mercy to every lost sinner who ever would come to Jesus and pray to be forgiven. We too are among the "them" for whom Jesus would pray for our forgiveness. Spurgeon applied this very personally. He said, "Now, into that pronoun 'them,' I feel that even I can crawl."

Spurgeon said, "I wonder, do you think you can get in there? Oh, by a humble faith, appropriate the cross of Christ by trusting in it and get into that big little word 'them'." Oh, many people have crawled inside that blessed pronoun and they have found the forgiveness of their sins. They have heard the prayer of Jesus and they have believed that there is hope even for them. You know, it started happening that very afternoon.

I think it happened to one of the men that was crucified with Jesus. I wonder if it might have been this prayer of forgiveness that gave him the first glimmerings of hope that he might be forgiven. Or consider the soldier who was there at the cross and later came to faith in Christ. He praised God, saying, "Certainly this man was innocent." You see, the prayers of Jesus were starting to be answered. He was praying for these very people involved in the whole scene of his crucifixion, and those prayers were being answered.

The Father was giving them the forgiveness of their sins. They were coming to faith in Christ. And oh, how often it happened in the weeks and months that followed. Many of the priests in Jerusalem came to faith in Jesus Christ. Luke tells us this in the book of Acts chapter 6: "A great many of the priests became obedient to the faith."

And I suppose that God has been answering this prayer ever since, encouraging sinners again and again to believe that we too will find mercy in the Father's forgiveness. What do you suppose it is that makes this prayer so powerful? Oh, it is powerful because it is prayed to the Father, to the first person of the Trinity, to God Almighty, to the one who has the authority to give forgiveness.

It is powerful, I think, because it is prayed by the chosen one. It is prayed by Jesus himself, Jesus the Son, the Christ of God. Here's a conversation taking place within the holy and eternal Trinity. And when the Son prays to the Father, how can his prayer not receive its answer? Jesus himself said that the Father always hears the Son. That's John chapter 11, verse 42. And when, therefore, the Son prays for us to the Father, our sins surely will be forgiven.

And consider furthermore that this prayer was offered from the cross. Oh, what power there is in that. That when Jesus prayed this prayer, he was providing the very basis for forgiveness. If the Father needed any just reason to forgive any sinner, he only needed to see the place where Jesus was praying this prayer. He was praying on the cross, the very cross where he was bleeding and dying under the curse of God's wrath, suffering the just penalty that our sins deserve.

And so even as he made this petition, his very position on the cross was pleading the merits of his infinitely precious blood. And how sadly ironic, therefore, that the priests and soldiers were taunting Jesus for not being able to save himself. You see, these men thought that in order to bring salvation, you had to win some sort of glorious triumph. "What sort of king is it that gets killed anyway?" the soldiers wanted to know. "What sort of Christ gets crucified?" the priests wondered.

I mean, if he couldn't save himself from this ignominious death, how could he save anyone at all? But of course, it's just the opposite of that, isn't it? It is because Jesus is the Christ that he refused to save himself. And it is because he refused to save himself that he is able to save sinners who need forgiveness. It is the very act of offering himself in this kind of death that is the basis of forgiveness.

The crucifixion that some men scorned was the very death that made his prayer so powerful. It is by not saving himself that Jesus saves sinners. Can you see that as you look at the cross? Do you have the blink of faith to recognize the truth of these things? That in this death is your forgiveness and that this is what the cross is all about: the forgiveness of sins? And Jesus is showing it in his dying hour by praying, "Father, forgive." And if you believe in this king who died on the cross, then you too will receive his royal pardon.

And may I go one step further and say that if you now receive this pardon, then your life also ought to demonstrate this kind of mercy, as the gift of your own forgiveness compels you to offer forgiveness to others. You know, this was the plain teaching of Jesus Christ. He said, "Love your enemies. Pray for those who persecute you." And Jesus wasn't the kind of preacher who just says something and then doesn't live it out in his own life, as so many of us are.

He was the kind of preacher that said it and then did it. And he was doing it here. He was loving his enemies. He was praying for those who persecuted him. He was doing it on the very cross, saying, "Father, forgive." And you see, once you yourself receive that kind of forgiveness, then you have a calling to pray for others for their forgiveness, even to pray for your very worst enemies.

Really, if we are to consider Jesus on the cross and hear his prayer of forgiveness, we must consider if there is anyone that we need to forgive. And we should consider our calling to pray for them, that they too would be forgiven, not just by us, but also by our Father and our God. One man who received forgiveness for himself and then prayed for others was a man called Jacob DeShazer.

DeShazer was a crew member on one of the bombers that made the famous Doolittle Raid after the Japanese bombed Pearl Harbor in World War II. His plane was shot down over Japan. He was imprisoned for more than three years. He was often tortured and spent most of his time in solitary confinement. Now, this man DeShazer was not a believer in Jesus Christ.

And yet, toward the end of his captivity, he was allowed permission to read a Bible, and he read it from cover to cover six times. And very soon in his reading, he came to Christ. He received royal pardon through the cross. And do you know that after the war, after his freedom from captivity, he became convinced that it was his calling to return to Japan and to preach the gospel, to share the message of God's forgiveness with the people he had once considered his enemies?

As part of his evangelistic ministry, he wrote a pamphlet called I Was a Prisoner of Japan. Many Japanese read that pamphlet. It was for them the first time that they heard the message of the gospel. And in the providence of God, one of the men who read that pamphlet was Mitsuo Fuchida, who as it happens, was the lead pilot of the raid on Pearl Harbor, one of the few who survived that attack. He was the one who gave the famous order to attack: "Tora! Tora! Tora!"

When he picked up the pamphlet, at first he did not want to read it at all, but he glanced at it long enough to see that it was written by a military man. It made reference to this Doolittle Raid, and that piqued his interest as a fellow pilot. He himself, deep down in his soul, was longing for forgiveness—to be forgiven and to forgive. And after he read that pamphlet, he immediately went out and purchased a Bible. He began to read it.

And it was when he came to Luke 23 that he had the blink that saved his soul. He heard these words from the cross: "Father, forgive them, for they know not what they do." And he saw in those words mercy for him and also in those words grace to forgive his enemies. I wonder, have you looked at Jesus in that way? Have you looked to him at the cross? Have you seen who he is? Have you heard his prayer for forgiveness by faith? Have you received his royal pardon? And by faith, are you offering mercy and grace and forgiveness to others?

Our Father in heaven, we pray that the answer to these questions would be yes in our minds and hearts and souls. That we would believe in the Savior on the cross and that we would live by his forgiveness. And it is for his sake that we pray. Amen.

Mark: You're listening to Every Last Word with Bible teacher Dr. Philip Ryken, a listener-supported ministry of the Alliance of Confessing Evangelicals. The Alliance exists to promote a biblical understanding and worldview. Drawing upon the insight and wisdom of Reformed theologians from decades and even centuries gone by, we seek to provide Christian teaching that will equip believers to understand and meet the challenges and opportunities of our time and place.

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