To-day shalt thou be with me in paradise - Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after σημερον, to-day, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, To-Day." I am sorry to find men of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it.
In paradise. The garden of Eden, mentioned Genesis 2:8, is also called, from the Septuagint, the garden of Paradise. The word עדן Eden, signifies pleasure and delight. Several places were thus called; see Genesis 4:16; 2 Kings 19:12; Isaiah 37:12; Ezekiel 27:23; and Amos 1:5; and such places probably had this name from their fertility, pleasant situation, etc., etc. In this light the Septuagint have viewed Genesis 2:8. as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden : and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the Jenet al Ferdoos, Garden of Paradise, is said to have been "created by God out of light, and that the prophets and wise men ascend thither."
Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. Oeconomics, Inst. 243, are the following words: "A man habitually pious, whose offenses have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject.
Today - It is not probable that the dying thief expected that his prayer would be so soon answered. It is rather to be supposed that he looked to some “future” period when the Messiah would rise or would return; but Jesus told him that his prayer would be answered that very day, implying, evidently, that it would be “immediately” at death. This is the more remarkable, as those who were crucified commonly lingered for several days on the cross before they died; but Jesus foresaw that measures would be taken to “hasten” their death, and assured him that “that” day he should receive an answer to his prayer and be with him in his kingdom.
Paradise - This is a word of “Persian” origin, and means “a garden,” particularly a garden of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were especially pleasant, and hence, they were attached to the mansions of the rich and to the palaces of princes. The word came thus to denote any place of happiness, and was used particularly to denote the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides, where the trees bore golden fruit. The garden of Eden means, also, the garden of “pleasure,” and in Genesis 2:8 the Septuagint renders the word “Eden by Paradise.” Hence, this name in the Scriptures comes to denote the abodes of the blessed in the other world. See the notes at 2 Corinthians 12:4. The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. They had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is, “Today thou shalt be made happy, or be received to a state of blessedness with me after death.” It is to be remarked that Christ says nothing about the “place where” it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death (see also Philemon 1:23); but from the narrative we may learn:
1.That the soul will exist separately from the body; for, while the thief and the Saviour would be in Paradise, their “bodies” would be on the cross or in the grave.
2.That immediately after death - the same day - the souls of the righteous will be made happy. They will feel that they are secure; they will be received among the just; and they will have the assurance of a glorious immortality.
3.That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus, Luke 16:19-31.
4.It is the chief glory of this state and of heaven to be permitted to see Jesus Christ and to be with him: “Thou shalt be with me.” “I desire to depart and to be with Christ,” Philemon 1:23. See also Revelation 21:23; Revelation 5:9-14.
The love of God was Christ's theme when speaking of His mission and His work. “Therefore doth my Father love me,” He says, “because I lay down my life, that I might take it again” (John 10:17). My Father loves you with a love so unbounded that He loves Me the more because I have given My life to redeem you. He loves you, and He loves Me more because I love you, and give My life for you.... Well did the disciples understand this love as they saw their Saviour enduring shame, reproach, doubt, and betrayal, as they saw His agony in the Garden, and His death on Calvary's cross. This is a love the depth of which no sounding can ever fathom. As the disciples comprehended it, as their perception took hold of God's divine compassion, they realized that there is a sense in which the sufferings of the Son were the sufferings of the Father.... TMK 69.2
Read in context »The rich man had spent his life in self-pleasing, and too late he saw that he had made no provision for eternity. He realized his folly, and thought of his brothers, who would go on as he had gone, living to please themselves. Then he made the request, “I pray thee therefore, father, that thou wouldest send him [Lazarus] to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment.” But “Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” COL 264.1
When the rich man solicited additional evidence for his brothers, he was plainly told that should this evidence be given, they would not be persuaded. His request cast a reflection on God. It was as if the rich man had said, If you had more thoroughly warned me, I should not now be here. Abraham in his answer to this request is represented as saying, Your brothers have been sufficiently warned. Light has been given them, but they would not see; truth has been presented to them, but they would not hear. COL 264.2
“If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” These words were proved true in the history of the Jewish nation. Christ's last and crowning miracle was the raising of Lazarus of Bethany, after he had been dead four days. The Jews were given this wonderful evidence of the Saviour's divinity, but they rejected it. Lazarus rose from the dead and bore his testimony before them, but they hardened their hearts against all evidence, and even sought to take his life. (John 12:9-11.) COL 265.1
Read in context »In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, “Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.” Psalm 22:16-18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men's contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, “Let us not rend it, but cast lots for it, whose it shall be.” DA 746.1
In another prophecy the Saviour declared, “Reproach hath broken My heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave Me also gall for My meat; and in My thirst they gave Me vinegar to drink.” Psalm 69:20, 21. To those who suffered death by the cross, it was permitted to give a stupefying potion, to deaden the sense of pain. This was offered to Jesus; but when He had tasted it, He refused it. He would receive nothing that could becloud His mind. His faith must keep fast hold upon God. This was His only strength. To becloud His senses would give Satan an advantage. DA 746.2
The enemies of Jesus vented their rage upon Him as He hung upon the cross. Priests, rulers, and scribes joined with the mob in mocking the dying Saviour. At the baptism and at the transfiguration the voice of God had been heard proclaiming Christ as His Son. Again, just before Christ's betrayal, the Father had spoken, witnessing to His divinity. But now the voice from heaven was silent. No testimony in Christ's favor was heard. Alone He suffered abuse and mockery from wicked men. DA 746.3
Read in context »Many minds were busy with thoughts started by the scenes of Calvary. From the crucifixion to the resurrection many sleepless eyes were constantly searching the prophecies, some to learn the full meaning of the feast they were then celebrating, some to find evidence that Jesus was not what He claimed to be; and others with sorrowful hearts were searching for proofs that He was the true Messiah. Though searching with different objects in view, all were convicted of the same truth,—that prophecy had been fulfilled in the events of the past few days, and that the Crucified One was the world's Redeemer. Many who at that time united in the service never again took part in the paschal rites. Many even of the priests were convicted of the true character of Jesus. Their searching of the prophecies had not been in vain, and after His resurrection they acknowledged Him as the Son of God. DA 775.1
Nicodemus, when he saw Jesus lifted up on the cross, remembered His words spoken by night in the Mount of Olives: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” John 3:14, 15. On that Sabbath, when Christ lay in the grave, Nicodemus had opportunity for reflection. A clearer light now illuminated his mind, and the words which Jesus had spoken to him were no longer mysterious. He felt that he had lost much by not connecting himself with the Saviour during His life. Now he recalled the events of Calvary. The prayer of Christ for His murderers and His answer to the petition of the dying thief spoke to the heart of the learned councilor. Again he looked upon the Saviour in His agony; again he heard that last cry, “It is finished,” spoken like the words of a conqueror. Again he beheld the reeling earth, the darkened heavens, the rent veil, the shivered rocks, and his faith was forever established. The very event that destroyed the hopes of the disciples convinced Joseph and Nicodemus of the divinity of Jesus. Their fears were overcome by the courage of a firm and unwavering faith. DA 775.2
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