The Thief on the Cross
Legion are those who dismiss water baptism as prerequisite to salvation on the grounds that “the thief on the cross was not baptized.” The thought is that since the thief was suspended on the cross when Jesus said to him, “Today you will be with Me in paradise” (Luke 23:43), he was being pronounced as saved by Christ without being required to be baptized. As one well-known preacher put it, “There was no water within 10 miles of the cross.” Please give consideration to two important observations.
First, the thief may well have been baptized prior to being placed on the cross. Considerable scriptural evidence points to this conclusion (Matthew 3:5-6; Mark 1:4-5; Luke 3:21; 7:29-30). If he was, in fact, baptized, he would have been baptized with the baptism administered by John the baptizer. John’s baptism was temporary (i.e., in force only during his personal ministry, terminating at the death of Christ). However, even John’s baptism was “for the remission of sins” (Mark 1:4) and, hence, essential for salvation for those to whom it was addressed. John’s baptism, like the one administered by Jesus while He was on Earth (John 3:22,26; 4:1-2), was unique and temporary. It was addressed only to Jews, and only to the Jews who populated the vicinity of Jerusalem and Judea. It was designed to prepare the Jewish people for the arrival of the Messiah. But John’s baptism must not be confused with New Testament baptism that is addressed to everybody, and that did not take effect until after the cross of Christ. If the thief was a Jew, and if he already had submitted to John’s baptism, there would have been no need for him to be re-baptized. He simply would have needed to repent of his post-baptism thievery and acknowledge his sins—which the text plainly indicates that he did.
Second, and most important, the real issue pertains to an extremely crucial feature of Bible interpretation. This hermeneutical feature is so critical that, if a person does not grasp it, his effort to sort out Bible teaching, in order to arrive at correct conclusions, will be inevitably hampered. This principle was spotlighted by Paul when he wrote to Timothy and told him he must “rightly divide the word of truth” (2 Timothy 2:15). In other words, if one simply takes the entire Bible—all 66 books—and treats them as if everything that is said applies directly and equally to everyone, his effort to be in harmony with God’s Word will be hopeless and futile. For example, if a person turned to Genesis 6 and read where God instructed Noah to build a boat, if he did not study enough to determine whether such instruction applied to himself, he would end up building his own boat—the entire time thinking that God wanted him to do so! The Bible is literally filled with commands, instructions, and requirements that were not intended to be duplicated by people living today. Does God forbid you and me from eating a certain fruit (Genesis 2:17; 3:3)? Are we to refrain from boiling a baby goat in its mother’s milk (Exodus 23:19)? Does God want you and me to offer our son as a burnt offering (Genesis 22:2)? Are we commanded to load up and leave our homeland (Genesis 12:1)? Moving to the New Testament, does God want you to sell everything you have and give it to the poor (Matthew 19:21)? Does God expect you to leave everything, quit your job, and devote yourself full time to spiritual pursuits (Matthew 4:20; 19:27; Mark 10:28; Luke 5:28)? Does God intend for you to “desire spiritual gifts” (1 Corinthians 14:1), i.e., seek to possess miraculous abilities? The point is that the entire Bible applies to the entire human race. However, careful and diligent study is necessary to determine how it applies. We must understand the biblical distinction between the application of the principles of the Bible and the specific details.
Here, then, is the central point as it pertains to the relevance of the thief on the cross: Beginning at Creation, all humans were amenable to the laws of God that were given to them at that time. Bible students typically call this period of time the Patriarchal Dispensation. During this period, which lasted from Creation to roughly the time of the cross, non-Jews were subject to a body of legislation passed down by God through the fathers of family clans (cf. Hebrews 11:1). In approximately 1,500 B.C., God removed the genetic descendants of Abraham from Egyptian bondage, took them out into the Sinai desert, and gave them their own law code (the Law of Moses). Jews were subject to that body of legal information from that time until it, too, was terminated at the cross of Christ. The following passages substantiate these assertions: Matthew 27:51; Romans 2:12-16; Galatians 3:7-29; Ephesians 2:11-22; Colossians 2:11-17. The book of Hebrews addresses this subject extensively. To get to the heart of the matter quickly, read especially Hebrews 9:15-17. When one “correctly handles the Word of truth,” one sees that the Bible teaches that when Christ died on the cross, Mosaic law came to an end, and patriarchal law shortly thereafter. At that point, all humans on the planet became amenable to the law of Christ (cf. Galatians 6:2). The law of Christ consists strictly of information that is intended to be in effect after the death of Christ. It includes some of the things that Jesus and His disciples taught while He was still on Earth. But as regards the specifics of salvation, one must go to Acts 2 and the rest of the New Testament (especially the book of Acts) in order to determine what one must do today to be saved. Beginning in Acts 2, the new covenant of Christ took effect, and every single individual who responded correctly to the preaching of the gospel was baptized in water in order to be forgiven of sin by the blood of Christ. Every detail of an individual’s conversion is not always mentioned, but a perusal of the book of Acts demonstrates decisively that water immersion was a prerequisite to forgiveness, along with faith, repentance, and confession of the deity of Christ (Acts 2:38,41; 8:12,13,16,36-38; 9:18; 10:47-48; 16:15,33; 18:8; 19:5; 22:16).
The thief was not subject to the New Testament command to be baptized into Christ’s death (Romans 6:3-4), just as Moses, Abraham, and David were not amenable to it. They all lived prior to the cross under different law codes. They could not have been baptized into Christ’s death—because He had not yet died! The establishment of the church of Christ and the launching of the Christian religion did not occur until after Christ’s death, on the day of Pentecost in the year A.D. 30 in the city of Jerusalem (Acts 2). An honest and accurate appraisal of the biblical data forces us to conclude that the thief on the cross is not an appropriate example of how people are to be saved this side of the cross.
About The Author
Dr. Miller is a graduate of Lubbock Christian University, where he earned a B.A. degree in speech and Bible. He earned his M.A. degree in speech communication from Texas Tech University, and his M.Div. and M.A.R. from the Harding School of Theology. He also is a graduate of Southern Illinois University, where he earned his Ph.D. in Rhetoric and Public Address. For over 40 years, he has served in various capacities for churches of Christ, including pulpit preacher, director of a school of preaching, and host of a nationally televised program (gbntv.org) that airs on GBN.
Presently serving as the Executive Director of Apologetics Press, Dr. Miller is also an instructor in the Bear Valley Bible Institute of Denver. He has authored numerous articles and books, including The Quran Unveiled, Sexual Anarchy, Piloting the Strait, The Silencing of God, Christ and the Continental Congress, Why People Suffer, God & Government, Baptism & the Greek Made Simple, Is Christianity Logical?, Behemoth & Leviathan, A Summary of the Bible, Female Leadership in the Church, The Bible Is Inspired, Fake Founding Father Quotes, Hidden Meanings Buried in the Bible, and a series of books that teach children how to read. He conducts 40+ speaking engagements a year, including weekend seminars, lectureships, and Gospel meetings. In addition to speaking on a wide range of biblical subjects.